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THE NEW-CENTURY BIBLE 


Now Complete 


GENESIS, by the Rev. Prof. W. H. Bennett, Litt.D., D.D. 
EXODUS, by the Rev. Prof. W. H. Bexnetrt, Litt.D., D.D. 
LEVITICUS axp NUMBERS, by the Rev. Prof. A. R. S. Kenwepy, M.A., 


DEUTERONOMY axp JOSHUA, by the Rev. Prof. H. WHEELER 
UDGES Ate RUTH, by the Rey. Principal G. W.T M.A., B.D. 
AND = the Rey. Princi » W. THATCHER, : . 
AnD II SAMUEL, by the Rev. Prof. A. R. S. Kennepy, M.A., D.D. 
I AND II KINGS, by the Rev. Principal Skinner, D.D. 
I anv II CHRONICLES, by the Rev. W. HARVEY- ELLE, M.A. B.D. 
EZRA, NEH EMIAT, AnD ESTHER, by the Rev. Pee ITTON DAVIES, 
jon by Prof. A. S. Peake, M.A., D.D. 
SALMS (Vol. I) I to LXXII, by the Rev. Prof. Davison, M.A., D.D. 
pat A II) LXXIII To END, by the Rev. Prof. T. Wirron DAVIEs, 


B.A., Ph.D., D.D. 
PROVERBS, ECCLESIASTES, anp SONG OF SOLOMON, by the 
Rev. G. CURRIE MARTIN, M.A,, B.D. 
ISAIAH I-XXXIX, by the Rev. Prof. OWEN C. WuITEHOUSE, M.A., D.D. 
ISAIAH XL-LXVI, by the Rev. Prof. OWEN C. WuITEuoUSE, M.A., D.D. 


JEREMIAH (Vol, 1), by Prof. A; S. PEAKE. MA. -D. 
EREMIAH (Vol. 11), asp LAMENTATIONS, by Prof A. S, PEAKE, 


M.A., D.D. 

EZEKIEL, by the Rev. Prof. W. F. LorrHo M.A. 

DANIEL, by the Rev. Prof. R. H. CHARLES, D.D. 

MINOR PROPHETS: HosgA, JoEL, Amos, OBADIAH, JoNAH, MICAH, by 
the Rev. R. F. Horton, M.A., D.D. 

MINOR PROPHETS: Nauum, HABAKKUK, ZEPHANIAH, HAGGAI, 
ZECHARIAH, MALACHI, by the Rev. Canon DRIVER, Litt.D., D.D. 


MATTHEW, by the Rev. Prof. W. F. SLATER, M.A. 

MARK, by the late Principal SALMOND, D.D. 

LUKE, by Principal W. F. ADENEY, M.A., D.D. 

JOHN, by the Rev. J. A. MeCLtymont, D.D. 

ACTS, by the Rev. Prof. J. VERNON BARTLET, M.A., D.D. 

ROMANS, by the Rev. Principal A. E. GArvigz, M.A., D.D. 

I AND II CORINTHIANS, by Prof. J. MASstz, M.A .D. 

EPHESIANS, COLOSSIANS, PHILEMON, PHILIPPIANS, by the 
Rev. G. CURRIE Martin, M.A., B.D. 

I AND - bee aie GALATIANS, by Principal W. F. ADENEy, 
M.A., D.D. 

THE PASTORAL EPISTLES, by the Rev. R. F. Horton, M.A., D.D. 

HEBREWS, by Prof. A. S, PEAKe, M.A., D.D. 

THE GENERAL EPISTLES, by the Rev. Prof. W. H. Bennett, Litt.D., 


D.D. 
REVELATION, by the Rev. Prof. C. ANDERSON Scott, M.A., B.D. 


i 





THE NEW-CENTURY BIBLE 


whe. GENERAL EPISTLES 


JAMES, PETER, JOHN, anp JUDE 


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The UewsCentury Bible 


GENERAL Eprror : 
Principat WattTer F. Apeney, M.A., D.D. 


Che General Epistles 


j James, Defer, Zohn, and Zude 






INTRODUCTION 
AUTHORIZED VERSION 
REVISED VERSION WITH NOTES o 
INDEX AND MAP 


EDITED BY - 


W. H. BENNETT, Lirt.D., D.D. 


PROFESSOR, NEW COLLEGE AND HACKNEY COLLEGE, LONDON; SO. 
FELLOW OF ST. JOHN’S COLLEGE, CAMBRIDGE 


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NEW YORK: HENRY FROWDE 
OXFORD UNIVERSITY PRESS, AMERICAN BRANCH 
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INDEX .. ; . 


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Asia Minor Anp GreEcE (to illustrate 1 Pet. i. 1) Facing Title 





* 


THE GENERAL EPISTLES 


JAMES; I, 1] PETER; I—III JOHN 


JUDE 


INTRODUCTION 








THE GENERAL EPISTLES 


INTRODUCTION 


Title. THE GENERAL OR CATHOLIC EPISTLES com- 
prise James, 1 and 2 Peter, Jude, 1, 2, and 3 John; they 
are so called because some of them are addressed to 
Christians in general, or groups of churches, and not, 
like St. Paul’s Epistles, to particular churches. The 
inclusion of 2 and 3 John in this group is a mere matter 
of convenience, as they are not geweral, but addressed 
to individuals or to particular churches, Other less prob- 
able views are that ‘Catholic’ means (i) the work of the 
apostles generally as distinguished from the collectiov 
of Pauline Epistles ; (ii) universally recognized ; (iii) con- 
taining ‘Catholic, i.e. orthodox doctrine. The order in 
the MSS. and lists sometimes differs from that in the 
English Bible, which follows the oldest authorities. They 
are also variously placed, the most usual positions for the 
group being either between Acts and the Pauline Epistles, 
or, as in our Bibles, between the Pauline F pistles (including 
Hebrews) and the Apocalypse. By an exhaustive process, 
as neither historical nor Pauline, these Epistles naturally 
came to form a separate group; it is not known how 
early this arrangement was adopted, but the term 
‘Catholic’ for these Epistles occurs from the time of 
Clement of Alexandria (c. A.D. 200) onwards. In the 
MSS. these Epistles always stand together, and there 


INCE p. Sgr 
B2 


4 THE GENERAL EPISTLES 


are separate MSS. containing either the Catholic Epistles 
alone, or these with the Acts. 

Importance of the General Epistles. “Later on we 
shall enter into various details, which will shew that the 
evidence as to the date and authorship of these Epistles 
is conflicting, that scholars are divided in their opinion, 
and that consequently a measure of uncertainty attaches 
to any conclusions on the subject. Here we shall antici- 
pate some leading points, and shew their bearing on the 
value and significance of this section of the New 
Testament. 

(i) Signatures. No express statements are made by the 
books themselves as to their dates, and in some cases none 
as to their authorship. The titles were not parts of the 
books themselves, but were added later on by unknown 
hands some time before A.D. 300. Apart from the titles, 
1 John is anonymous ; the author of 2 and 3 John simply 
styles himself‘ the elder’; the authors of James and Jude 
style themselves ‘James,’ and ‘ Judas the brother of James,’ 
respectively ; 1 and 2 Peter, however, expressly name as 
their author Peter the apostle. 

(ii) Ambiguous names. If the names James, John, 
and Judas are accepted as those of authors, they do not 
clearly tell us who the authors were ; three Jameses, five 
Johns, and six Judases occur in the New Testament; 
various Jameses, Johns, and Judases occur in Josephus, 
and in the church history of the first two centuries. Most of 
these, of course, could not have written any of the General 
Epistles; but the mere name John or James no more fixed 
a man’s identity then than Smith or Jones does now. It 
happens, for instance, that three distinguished Old Testa- 
ment scholars of the last half of the nineteenth century were 
named Smith—W. R. Smith, G. A: Smith, H. P. Smith ; 
and it is quite probable that about the close of the first 
century the names John and James may each have been 
borne by more than one distinguished teacher. 

(iii) Date and authorshi~. The questions of date and 


INTRODUCTION 5 


authorship mutually depend on one another. If we know 
who wrote a book, we can fix the period within which it 
was written. If we can shew when it was written, we 
obviously know that its author must have been some one 
who lived at that time. 1 Peter and 1 John were certainly 
in circulation at the beginning of the second century, and 
are known to have been attributed to Peter and John re- 
spectively before its close. Jude and 2 John are known to 
have been in circulation and attributed to Jude and John 
the apostle about the middle of the second century. James 
was in circulation then, but its author is not named till 
the beginning of the third century. The first certain traces 
of 2 Peter and 3 John occur early in the third century, 
when their ascription to Peter and John is mentioned, 
but not fully accepted. 

(iv) Canonicity. By the close of the fourth century 
1 Peter and 1 John had been included in the New Testa- 
ment by common consent, and their position has never 
since been challenged. In A.D. 324, Eusebius, bishop of 
Czesarea in Palestine, the most learned biblical scholar 
of his times, drew up a list of the various books held to 
be canonical, i.e. part of the New Testament, arranging 
them in four classes, according to the degree in which 
they were accepted. He placed 1 Peter and 1 John in 
his first class of Homologoumena, or books universally 
accepted. All the other General Epistles he placed in 
his second class of Aztilegomena, or books to which 
objections had been raised’. Doubts as to 2 Peter were 
widespread ; hesitation as to James was specially pre- 
valent in the Western, as to Jude, 2 and 3 John in the 
Eastern Church. The Syrian Church especially long con- 
tinued to ignore 2 Peter, Jude, 2 and 3 John. At the 
Reformation, Luther and others proposed to treat Eusebius’ 
Antilegomena as of inferior authority, because they were 
not fully accepted by the primitive church. On the other 


1 Ecclesiastical History, Book Ill, ch. 25. 


— 


Lee 


6 THE GENERAL EPISTLES 


hand, these Epistles have been fully accepted as canonical 
during many centuries, by the great bulk of the church. 

(v) Present state of opinion. To summarize the present 
position of critical opinion is even more difficult than to 
estimate the significance of available evidence; so that 
the following statement can only be regarded as a rough 
approximation, in which care has been taken not to 
exaggerate difficulties. There is not a complete agree- 
ment as to the date and authorship of any of these 
Epistles. Even in the case of James, & Peter, 1 John, 
and Jude, the scholars who deny apostolic authorship 
are sufficiently numerous and distinguished to prevent 
our speaking of such a practical consensus of opinion in 
its favour, as exists in the case of the longer Pauline 
Epistles. Nevertheless, the weight of critical opinion 
supports the apostolic authorship of 1 Peter, 1 John, and 
Jude, and in a less degree of James and 2 and 3 John. 
The authorship of the Johannine Epistles is sometimes 
ascribed to John the Presbyter. On the other hand, 
while there are still scholars who ascribe 2 Peter to the 
Apostle, the weight of opinion is decidedly against its 
apostolic authorship. 

(vi) Value of the Epistles. The uncertainty as to the 
date and authorship affects the significance rather than 
the value of these books; we shall not find that they are 
less important than we supposed, but we may find that 
one or other of them is important in a different way. 
They are certainly documents of the first two centuries, 
for the most part not much later, in any case, than A.D. 100, 
even if they are not still earlier, and are therefore first- 
rate witnesses to the life and religion of the primitive 
church. We know so little of those two centuries that 
if these Epistles had disappeared we should have suffered 
a grievous loss of evidence for the early ecclesiastical 
history.) Every recovery of fragments of the literature 
of this period—such as the Teaching of the Twelve Apostles, 
and the Logza of the Oxyrhynchus Papyri—is hailed with 


INTRODUCTION 7 


enthusiasm, and arouses universal interest. The im- 
portance attached to these discoveries reminds us of 
the value of the treasures preserved for us in this section 
of the New Testament. 

{ Moreover, apart from any decision as to authorship, 
we know that these Epistles were attributed to apostles by 
many distinguished Christian scholars of the third and 
later centuries. Hence they represent apostolic teaching. 
as it was understood in the early church. No one would 
have accepted an Epistle as John’s, for instance, unless 
its contents had been consistent with what was known of 
the teaching of the apostles. Even if any of these works 
are later than A.D. 100, they still set forth what was 
taught, and probably rightly taught, on the authority of 
the apostles at the beginning of the second century. 
Again, the Catholic Epistles have been accepted for 
centuries by the great majority of Christians as part of 
the Sacred Scriptures ; they have been read in the public 
services of the church, have been the subject of voluminous 
comment and exposition, and have furnished texts for 
innumerable sermons. In other words they are recom- 
mended to our earnest and docile study by the hearts 
and minds and consciences of devout Christians in all 
ages. If we accord to them such study, their teaching 
will itself assert its authority over us. Who would deny 
the inspiration of books which first told the world that 
“God is love’, and that God is the giver of ‘every good 
and perfect gift *’? 

We can, however, only make a somewhat modified use 
of 2 Peter as an authority for the Apostle’s life, character, 
and teaching. We are not sure that it is the Apostle’s 
own account of himself and his views; it may be only 
some one else’s attempt to expound Peter’s teaching. 

The present state of evidence and opinion as to the 

‘other six Epistles may fairly be maintained to warrant 


* 1 John iv. 8, 16. 3 Jas. i. 17. 


= 


8 THE GENERAL EPISTLES 


the following practical attitude towards them, as witnesses 
to the history of religious life and thought. The reader 
has a right to treat them as apostolic for such purposes, 
but he should remember that no fundamental fact or 
doctrine of Christianity is dependent on either their early 
date or their apostolic authorship, The questions involved 
belong 'to those secondary matters, as to which the most 
earnest Christians may differ, while anaes: suited, on 
all the essentials of faith. 
_ Two difficulties may be noticed First, it may rn 
“ urged that the test of canonicity in the early church was 
apostolic authorship, that books were included in the New 
Testament because they were believed to be by Peter, 
or James, or John. Hence it may seem that unless we 
are quite certain that these books were written by 
apostles, we have no right to include them in the Bible. 
But in deciding as to apostolic authorship, the church 
was'greatly influenced by the intrinsic merits of a book; 
so that its favourable judgement meant quite as much 
that the book was worthy to be placed in the Bible and 
therefore might be accepted as apostolic, as that the 
book was apostolic and therefore canonical. Moreover, 
authorship in the early church was often understood 
very loosely; a book might be spoken of as Peters 
simply because its teaching was that of Peter. Origen, 
for instance, expressly states that God only knows who 
wrote ‘the Epistle to the Hebrews, but he often cites it 
as‘Paul’’ There is no question as to the canonicity of 
these books ; no one would propose to exclude an Epistle 
from the Bible because it turned out not to have been 
written by the- apostle whose name it bore, and to have 
been published half a century later than was once 
supposed. 

The second difficulty is that if the traditional views 





1 Because, as he tells us, he considered that the ideas and 
teaching were those of the Apostle. 


INTRODUCTION 9 


prove to have been mistaken, some of the books apparently 
claim to have been written by persons who were not their 
authors. This, of course, could not apply to the Johannine 
Epistles, which make no statement as to the name of their 
author, nor to James and Jude, which do not tell us which 
of the many Jameses and Judes are meant. But both 
i and 2 Peter are written in the name of the Apostle. 
Hence what seems at first sight a serious: difficulty. Is 
not this an attempt to deceive the reader? We may be 
told that the reader was deceived for his own good; that 
the teaching of the Epistles is true and helpful; that the 
author feared that his readers might neglect his writings 
and suffer spiritual loss if he published them in his own 
name, and that therefore he used Peter’s name in order to 
gain a hearing. Such reasoning does not satisfy a modern 
Western conscience. We find it hard to believe that 
Divine inspiration, and a deliberate attempt to deceive, 
even for a good end, can go hand in hand. Possibly, 
however, such a combination would not have perplexed 
the conscience of the ancient East.. Compare, for instance, 
the narrative in 2 Kings vi. According to verse 19, 
Elisha told a deliberate falsehood, though at the time 
he was acting under immediate Divine inspiration in 
other matters. It is sometimes held that inspiration did 
not always raise its subjects above the level of current 
morality. However, such matters may safely be left to 
experts in systematic theology ; the canonicity of these 
Epistles can be justified on other grounds. 

First, as we have already said, there was a loose 
notion that a writer might lawfully be styled the author 
of a work which was believed to be an accurate exposition 
of his teaching. The author of such an exposition might 
have said that if his readers accepted the work as Peter’s, 
they were not deceived, because the only important part, 
the teaching, was Peter’s, The mere words did not 
matter. 

Secondly, there is evidence that this view was current 


10 THE GENERAL EPISTLES ~ Xp 


in the first three centuries’. Hence we have no right to 
say that because a book is written in the name of Peter 
therefore it claims to have been written by him, and is 
a fraudulent composition if any one else was the actual 
author. The method of writing a book in the first 
person, in the name of some well-known character, not 
the author, has been practised and recognized in all 
periods of literary activity. It is merely a literary device 
adopted for the sake of effect, and perfectly understood. 
To quote a well-known instance, some time since°an 
imaginative description of early church life was published 
in the form of an autobiography of the Onesimus of 
Philemon. It is in the first person, and the author has 
done his best to make it read as if it had actually been 
written by Onesimus; he does not give his own name, 
or furnish any statement explaining the pseudonymous 
character of the book. Yet, of course, he neither expected 
nor intended that any one should suppose that the book 
had been written by Onesimus; and the character of 


the book was at once understood by everybody. If 


2 Peter was not written by the Apostle, it may be a work 
of the same kind; written in perfect good faith, and 
accepted by its feniders as what it really was. In the 
Old Testament we have a whole group of such works, 
viz. Ecclesiastes, Canticles, and Daniel; and we may 
throw a side-light on the questions involved in the author- 
ship of 2 Peter, by quoting some remarks on the fact 
that the Book of Daniel is written in the name of Daniel. 

Prof. A. Kamphausen, in his article on Daniel in 
Cheyne and Black’s Encyclopedia Biblica*, writes: ‘Upon 
the basis of his study of earlier writers, and conscious of 
his own Divine enlightenment, the author wrote his work 
of admonition and comfort in the name of the ancient 
Daniel ; it is only ignorance or misapprehension that can 
lay to his charge as a fault his employment ofa literary 


* See Biblical Introduction, Bennett and Adeney, pp. 7 ff. 
® 1 Col. rorr f. 


a. 
: 


INTRODUCTION II 


form which was common throughout antiquity... . The 
people who were in the secret were able to recognize, in 
what he wrote, the circumstances of their own time, 
although only darkly alluded to.’ Prof. A. A. Bevan, in 
his Commentary on Daniel’, writes: ‘ The genesis of this 
literature? offers, it is true, a very difficult psychological 
problem. Some, at least, of the apocalyptic writers may 
have believed that they were inspired to reproduce lost 
revelations ; but however we may account for the fact, 
it is certain that age after age men whose sincerity cannot 
be questioned put forth writings in the names of ancient 
prophets and sages.’ 


1 
p- 24. 
* The apocalyptic literature of which Daniel is the earliest 
known example. 


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JAMES + =) amie 


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Wt OH res 

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THE GENERAL EPISTLE OF _ 


DATE AND AUTHORSHIP, = 


‘James,’ in i. 1 the brother of the Lord. It is 
possible, but not probable, that the ‘ James’ of i. 1 was some 
distinguished Christian teacher not mentioned elsewhere. 
in the New Testament or in the literature of the early 
church. 

: 
; 
| 


Turning to the Jameses of the New Testament, James 
the son of Zebedee is excluded by the early date, A. D. 44, 
of his martyrdom '. 

Of James the son of Alphzeus nothing is told us beyond 
the bare fact that he was an apostle, and, if he is to be 
identified with James the Less, that his mother’s name 
was Mary and his brother’s Joses. The only passages 
in which his name occurs are the lists of the Twelve in 
the Gospels and Acts, and the list of the women who 
stood by the cross, amongst whom were ‘Mary the 
mother of James the Less and of Joses®’ It seems 
unlikely that any one who made so little mark on history 
ever occupied the position of authority claimed by the 
author of our Epistle. If the son of Alpheus and James 
the Less were distinct personages, the likelihood that 
either of them wroté the Epistle is even less. 








' Acts xii. 2. 

* Mark xv. go. On the theory that James the son of 
Alphzeus was identical with James the brother of the Lord, see 
below, p. 25. 


INTRODUCTION 13 


There remains James the brother of the Lord. The 
references to this James in Acts, Galatians, and in various 
works of the first four centuries, shew that he enjoyed 
great influence and distinction, especially amongst Jewish 
‘Christians; so that he could speak with authority to 
‘the twelve tribes which are of the Dispersion’; and 
‘James’ without any further description would be fully 
understood to be this remarkable and conspicuous leader 
in the early church. Hence it is generally held that 
‘James’ in i. 1 is intended to mean James the brother 
of the Lord. 

Assuming that this view is correct, we have next to 
consider whether the Epistle was actually written by 
James *. 

Date: traces in early literature. It will be con- 
venient to postpone for a while the consideration of the 
direct evidence as to the name of the author, in order to 
attempt to determine the date, which will obviously have 
an important bearing on the question of authorship. We 
may ask first, What traces of our Epistle are found in 
the early Christian literature? Such traces may partly 
consist of passages similar to phrases and sentences in 
James. Here, however, we are constantly confronted by 
a serious difficulty, which we must always be prepared to 
take into account. A similarity between two documents, 
A and B, may be accounted for in three ways: A may 
have used B; B may have used A; both A and B may 
depend upon some third source—a document, or oral 
tradition, or the set of words, phrases, sayings, and ideas, 
which are the common stock-in-trade of a period, a 
church, or a school of thought. Hence if we find similar 
phrases in James and in some other work we must not 
at once assume that the author of the other work was 
acquainted with James, but should be prepared to 
consider the possibility that the author of James was 





MCE pps ait: 


14 JAMES 


acquainted with the other work, or that the resemblances 
are due to the fact that the two works belong to the 
same period and circle of Christian teaching, The latter 
is often a very probable explanation *. 

There are parallels betwose James and the Feskinw 
Epistles, e. g.:— 


Jas. i. 22, ‘ But be ye ae: of the word, and not hearers. 


only.’ 

Rom. ii. 13, ‘ For not the hearers ofa law are just before 
God, but the doers of a law shall be justified.’ 

Jas. iv. 1, ‘ Your pleasures that war in your members3, 

Rom. vii. 23, ‘I see a different law in my ees, 
warring against the law of my mind.’ 

Moreover, at first sight at any rate, the Eoieateited of 
the relation of faith and works in Jas. ii. 14-26 reads like 
a correction of Paul’s teaching as to justification by 
faith in Rom. iv and Gal. iii. -Such resemblances have 
led Prof. J. B. Mayor® and others to conclude that the 
author of our Epistle was acquainted with Romans and 
perhaps some other Pauline Epistles; but,-possibly, they 
may be accounted for by the connexion of both works inet 
prior Jewish and Christian teaching. 

There are also parallels with Hebrews, 1 Péaniae 
other Epistles, e.g. :— 

Jas. iii. 18, ‘ The fruit of righteousness. . . in peace.’ 

Heb. xii. 11, ‘ Peaceable fruit . . . of righteousness.’ 

It is only, however, in the case of 1 Peter and James* 
that there is any strong reason for believing that one 
author made use of the other’s work. The resemblances 
between these two Epistles are numerous and striking. 
Both are addressed to the Dispersion. Both make the 
following quotations from the Old Testament :— 

Isa, xl. 7, ‘The grass withereth and the flower falleth.’ 
Jas. i115; 1 Pet. is 24, 25. 

’ Cf. Biblical Introduction, Bennett and Adeney, p. 38. 


? Commentary on James, p. 143. 
® Apart from the Pauline Epistles. 


“INTRODUCTION a aie 


Prov, iii. 34, ‘God resisteth the proud, but giveth grace 
to the humble.’ Jas. iv. 6; 1 Pet. v.51. 

Jas. iv. 7, 10, ‘ Be subject therefore unto God.... Humble 
yourselves in the sight of the Lord, and he shall exalt you.’ 

1 Pet. v. 6, ‘Humble yourselves therefore under the 
mighty hand of God, that he may exalt you in due time.’ 

Prov. x. 12, ‘Love covereth all transgressions’ ; cf. Jas. 
v. 20, ‘He which converteth a sinner .. . shall covera 
multitude of sins’; 1 Pet. iv. 8, ‘Love covereth a multitude 
of sins?’ 

Again, our Epistle has much in common with the 
Sermon on the Mount, e.g. :— 

Jas. iii. 12, ‘Can a fig-tree . . . yield olives, or a 
vine figs?’ 

Matt. vii. 16, ‘Do men gather grapes of thorns, or figs 
of thistles ?’ 

Jas. ii. 13, ‘Judgement.is without mercy to him that hath 
shewed no mercy.’ 

_ Matt. v. 7, ‘Blessed are the merciful; for they shall 
obtain mercy,’ 

Matt. vii. 2, ‘With what judgement ye judge, ye shall 
be judged.’ 

Jas. v. 12, ‘ But above all things, my brethren, swear not, 
neither by the heaven, nor by the earth, nor by any other 
oath ; but let your yea be yea, and your nay, nay; that 
ye fall not under judgement.’ 

Matt. v. 34-37, ‘Swear not at all; neither by the 
heaven, for it is the throne of God; nor by the earth, for 
it is the footstool of his feet; nor by Jerusalem, for it is 
the city of the great King, Neither shalt thou swear by 
thy head, for thou canst not make one hair white or 
black. But let your speech be, Yea, yea: Nay, nay; and 
whatsoever is more than these is of the evil one.’ 


" Both follow the Greek version (LXX) though it differs from 
- the Hebrew; and both add the same exhortation. 
~ ? Here both follow the Hebrew, though the LXX has a 
different rendering. 


16 JAMES 


Thus a comparison of James with the rest of the New 
Testament does not give any certain results as to date. 
It is not clear that any other New Testament writer was 
acquainted with our Epistle. At the same time, the 
parallels between this and the other books seem con- 
sistent with a date in the apostolic period. It is, indeed, 
a little difficult to understand either how a writer who 
shews so little interest in, or sympathy with, the teach- 
ing of Paul should have been influenced by the Epistle to 
the Romans; or how Paul should have been influenced 
by this Epistle. But yet a writer of the apostolic period 
must have moved in circles familiar with the ideas and 
sayings of Paul, Peter, and our Lord; and his work 
might very ‘ell exhibit such resemblances to the other 
Epistles and the Gospels as are actually found in = 
Epistle of James’. 

We pass next to the writings of Apostolic Fathers, 
belonging to the close of the first century and to the 
second century. These works narrowly escaped being 
included in the New Testament, and are the earliest 
Christian literature outside the Bible. They were all 
written in Greek. Here, too, we find parallels with 
James; e.g. Clement, a distinguished teacher of the 
Church of Rome, perhaps its bishop, writing to the 
Church of Corinth, about A.D. 95, speaks of Rahab being 
saved ‘on account of her faith and hospitality.” It seems 
certain that Clement was acquainted with Hebrews; so 
that it is probable, though not absolutely certain, that as 
he derived the idea of Rahab’s faith from Heb. xi. 31, 
so her ‘salvation by hospitality’ was suggested by Jas. 
ii. 25, ‘ Was not also Rahab the harlot justified by works, 
in that she received the messengers, and sent ba out 
another way?’ 

The Shepherd of Hermas is a collection of pagtblen 
and allegories, published, at Rome about A.D. 130-160; 





1Cf. p. 13. 


INTRODUCTION 17 


and was as popular in its day as Pilgrim’s Progress is 
now. It has a section on ‘double-mindedness,’ dipsuchia, 
which reminds us of Jas. i. 8, ‘A doubleminded man, 
unstable in all his ways*, and other parallels with this 

Epistle, e.g. : 

‘Jas. iv. 7: ‘Resist the devil, and he will flee from you.’ 
' Hermas, Mandate xii. 5: ‘The devil can wrestle with 
you, but cannot throw you. If therefore ye resist him, he 
_ will flee from you, vanquished and put to shame.’ 

The Didache, or Teaching of the Twelve Apostles, is 
_ a pamphlet, a short manual of Christian life and church 
order, composed about A.D. 100. The Didache, too, 
_ denounces ‘double-mindedness,’ thus: chap. 2, ‘Thou 
shalt not be doubleminded, dgnomon, nor doubletongued, 
diglossos, for doubletonguedness, diglossia, is a deadly 
snare’; and, chap. 4, ‘Thou shalt not be in two minds, 
dipsucheseis, whether (to do justice) or not.’ Cf. also Jas. 
v. 16, ‘Confess therefore your sins one to another, and 
_ pray one for another, that ye may be healed.’ 

Didache iv: ‘In the church thou shalt confess thy trans- 
gressions, and shalt not come forward for thy prayer 
_ with an evil conscience.’ 

' These may illustrate the kind of parallels between our 
Epistle and the Apostolic Fathers *, which are sometimes 
held to prove that these writers were acquainted with 
James, and that therefore the Epistle must have been 
written before the close of the first century A.D. The 
more general opinion, however, is that the mutual re- 
semblances do not amount to a proof that James was 
known by the Apostolic Fathers; they might possibly 
be due to the use of the latter by the author of the 
Epistle; or, more probably, may indicate that the Epistle 


Cf. Jas. iv. 8. 

_ # Similar, but as-a rule less striking, parallels to those given 
above are found in the Letter to Diognetus, Ignatius, Polycarp, 
in the second century, and in Barnabas and the Testaments of 
the Twelve Patriarchs in the first century. 


c 


18 JAMES , eas 


belonged to the same period, and emanated from the 
same school of Christian teaching as some of the other 
works. On the other hand, the comparison of the 
Epistle and the works of the Apostolic Fathers does not 
afford any ground for denying that the former was in 
existence when the latter were being written. 

We turn next to the translations of the New Testament 
and other documents belonging to the close of the second 
and the beginning of the third century. Our Epistle is 
included in the Old Latin Version, and in the Peshitto 
or Syriac Version’. Irenzeus, bishop of Lyons, a native of 
Asia Minor, in his work Against Heresies, completed 
about A.D. 180, says of Abraham, ‘ He believed God, and 
it was reckoned unto him for righteousness; and he was 
called the friend of God®’ This is generally regarded 
as a quotation from Jas. ii. 23. So far, however, none 
of the passages referred to as possible traces of our 
Epistle are given as citations from James, or indeed as 
citations at all; but are simply interwoven into the work 
of the various writers, as phrases and verses of Scripture 
often are into modern sermons and religious books. 
Hence the difficulty of knowing when we have actually 
discovered a trace of James*. But Origen, who taught 
at Alexandria, Cesarea, and elsewhere from A.D. 203 to 
A.D. 254, expressly mentions the statement that faith 
without works is dead as occurring is an Epistle insicél 
to James. 

On the other hand, our Epistle is absent fae the 
Muratorian Fragment, a Latin catalogue of the books 
of the New Testament, compiled about A,D. 180-200 ; 
and no traces of the Epistle have been cited from 


! Doubts, however, have been suggested as to whether James 
was included in the original editions of these versions—Westcott, 
N. T. Canon, p. 261; Mayor, Fames, p. xlix. 

? Book IV, ch. 27, only extant in Latin version. 

* Other writers of this period who are said to make use of the 
Epistle without, however, naming its author are Hesgac pan of | 
Antioch and Hippolytus. 


INTRODUCTION - 19 


y 


 Hegesippus, A.D. 165-175, who has preserved for us 
the narratives of the martyrdom of James the brother 
; of our Lord; or from the mass of apocryphal literature 
_ known as the C/ementzines, professing to be addressed by 
Clement of Rome to James of Jerusalem, but actually 
_ written towards the close of the second century. 
Thus considering for the present simply the question 
of date, a comparison with early literature shews that 
James certainly existed before A.D. 200, and probably 
before A.D. 100. The absence of any trace of it in many 
early works may be due to two causes: first, it may have 
circulated in some churches only; secondly, its very 
general and practical character might prevent its being 
_used in works devoted to theological controversy. 
Barly testimony to authorship. There is virtually 

_no external evidence as to authorship, except that which 
is involved in the testimony as to date already given. 
That is to say, no early writer states, as of his own 
_knowledge, that the Epistle was written by James. Origen, 
as we have seen, was acquainted with it as attributed to 
him ; and, from his time onwards, it is commonly cited 
as James. On the other hand, Origen seems to have 
doubted whether it was actually written by the Apostle ; 
and Eusebius! mentions that it was not universally 
accepted. The simplest explanation of these facts is 
that the Epistle was in circulation at the end of the 
second century; that there was no information as to its 
authorship, other than the name ‘James’ in the opening 
verse; that on this account, and because there were 
large districts of Christendom in which it had hitherto 
been unknown, many of the churches hesitated for a 
while to accept it. Practically, therefore, we are left to 
examine the internal evidence for and against authorship 
by James without either confirmation or disproof from 
external testimony. 


i 





1 See p. 5. 
c2 


20 JAMES «| : 


Internal evidence. In the opening verse the E 
claims to have been written by ‘James, ie. rs all 
probability, the brother of our Lord. This claim must — 
not be lightly set aside. The very fact that the Epistle 
affords no other obvious express testimony to such author- 
_ship is against the supposition that it was written by some 
one other than James who wished it to be accepted as 
conveying the teaching of the Apostle. He would naturally 
have introduced other clear references to fer teacher in 
whose name he was writing. 

The general character of the Epistle i is in accordance 
with what we know of James. It is chiefly taken up 
with morality ; James represented what may be called : 
the Jewish element in Christianity, and might well be 
anxious to preserve for the new faith the high ethical — 
ideal of Judaism. The characteristic Pauline doctrines 
are absent, and the Epistle seems to correct an exag- 
gerated form of that doctrine. James was the head of 
the Judaizing party ; he was not, like some of his followers, 
in open opposition to the Apostle of the Gentiles; but 
his standpoint and his favourite truths would naturally 
be different from Paul’s. The slight reference to Jesus 
and the absence of any transcendental doctrine of the 
Person of Christ are quite in keeping with James who 
was the brother of Jesus, and apparently did not believe 
in him till after his death. Moreover, there are numerous 
parallels to passages in the Sermon on the Mount. 
Although James was not a disciple of our Lord, he must 
have been familiar with his favourite sayings, and might 
be expected to remember and reproduce them *. 

The reader may perhaps be disappointed that the 
internal evidence for the composition of this Epistle by 
James is not so overwhelmingly conclusive as that for 
the composition of Romans, Corinthians, and Galatians 
by Paul. But this fact affords no presumption against 





+ O-pesg. 


INTRODUCTION 21 






authorship by the Apostle. In the case of the Pauline 
Epistles we have a group of documents which confirm 
one another ; our present Epistle stands alone. We have 
_also, in the Acts of the Apostles, an historical narrative of 
the period to which the four Epistles belong, and they 
_are largely taken up with the peculiar circumstances of 
the times. Hence the comparison of the letters with 
Bthe Acts and with one another is decisive as to their 
authorship. If our Epistle were one of a group attributed 
_ to James, if this group dealt with the burning questions of 
_ the day, and could be compared with a history of the period, 
_ the internal evidence would be equally decisive. Numerous 
_ objections to the ascription to the brother of the Lord 
_ have been derived from the contents of the Epistle. We 
have already had occasion to notice some of these, viz. 
the alleged use of other books of the New Testament; 
the slight reference to Christ, to the doctrines about him, 
and to the teaching of Paul; and, on the other hand, the 
apparent antagonism to Paul’s doctrine of justification by 
faith, None of these objections seem serious, A some- 
what similar argument calls attention to the absence of 
any reference to striking personalities like Paul and Peter, 

to the great missionary enterprises of the early church, 
to the controversies as to faith and practice, or to the 
wonderful development of religious thought and life. It 
has been held to be strange that one of the leaders of the 
Christian society, at the very centre of the movement, 
should write such a letter. But the Epistle may have 
_ been written before these developments had made much 
_ progress, or, in any case, it is easy to imagine that the 
_ special occasion for the letter, the needs of those addressed, 
made the Epistle what it is. This difficulty, the -lack 
_ of any reflection of the circumstances of a period, remains 
= whatever date the book is assigned. Again, it has 
_ been said that the corruption of the church implied in some 


oF 





1 Cf, p, 14, and notes on ii. 14-26. 


shew that some churches included a corrupt element from 
the very beginning. Then, too, we gather from Acts and 
the Pauline writings that James held that the Mosaic law. 
was still binding on Jewish Christians, yet the letter 
makes no reference to this obligation. Probably James 
and his readers were so much at one on this matter 
that no mention of it was necessary, and James may 
have accepted and endorsed the obligation without being 
in the least anxious to make it prominent in his teaching. 


22 JAMES , 
passages points to a late date; but 1 and 2 Corinthians 


It is further objected that, though James was a Jew, 
a working-man of a small town in Galilee, the Epistle 
is written in good Greek, the quotations from the Old 
Testament mostly follow the LXX, and use is made of 


the Apocrypha’. But we have no evidence as to how 


much a Galilaan Jew may have known of Greek or the 
LXX ; or, again, as to how far the author may have been 
assisted by some one familiar with both. 

»Thus neither external nor internal evidence affords 
anything like conclusive proof that James did not write 
the Epistle. On the whole, the Epistle is such as he 
might have been expected to write ; and we are warranted 
in admitting the claim made by i. 1, that the book is the 
work of ‘ James,’ and in identifying the author with James 
the Just, the brother of the Lord, and the head of the 
Church of Jerusalem. 


Date. James being the author, the composition of | 


the Epistle necessarily falls in the first century A.D. 
The absence of reference to most of the ideas, contro- 
versies, events, and circumstances of the period of Paul’s 
missionary activity suggests a date before that period, 


i.e. about A.D. 45. But if silence on such topics is due — 


to the special occasion of the letter, it may have been 
written at any point in the Apostle’s career. A date 
A. D.60-70would suit the parallels to other New Testament 


' Cf. notes on 1. 5, 19. 


i 


q 


} 
4 
q 


INTRODUCTION 23 


literature, and the apparent reference in i. 1 to Christian 
churches amongst the Jews of the Dispersion. Such 


_ churches can hardly have existed in A.D. 45. 


Current views. We cannot claim anything like a 
general consensus of opinion for the view adopted here; 


there are distinguished scholars who deny authorship by 


James. It has been held, for instance, that the book is 
a Jewish work adapted for Christian use by an editor’. 
Harnack, in his monumental work on early Christian 
literature—often referred to in somewhat misleading 


_ fashion, as indicating a strong reaction to traditional 


views—regards our book as made up of passages from 
sermons which were composed about A.D. 120-140; he 
dates the compilation about A.D. 170, and ascribes it to 
some James of that period ”. 

Nevertheless a majority of scholars of different schools 
of criticism agree in assigning the Epistle to James; so 
that Prof. J. B. Mayor has ventured to make the some~ 
what sweeping statement, ‘We may say it is now generally 
recognized as being the earliest portion of the New 
Testament *’’ Prof. Mayor himself in his Commentary, 
and in the article on the Epistle in Dr. Hastings’ Bid/e 
Dictionary, strongly maintains that James wrote the 
Epistle ‘in the fifth decade of the Christian era’; and 
Prof. Vernon Bartlet argues for a similar view in his 
Apostolic Age; Prof. Adeney also inclines to the same 
opinion*. On the other hand, Prof. Salmon, in his 
New Testament Introduction, holds that James wrote 
the Epistle late in life, after the Judaistic controversy 
had subsided. 


CIRCUMSTANCES OF COMPOSITION. 
Place of writing. It has been frequently pointed 


out that the natural phenomena alluded to are those of 





1 Spitta, ap. Adeney, 876/. Int. 
? See Chronological Table in Harnack. 
$ Comm. p. cxxiv- 4 Bibl. Introd. 


24 JAMES 


Palestine, e.g. the neighbourhood of the sea; the 
cultivation of figs, olives, and grapes; salt and bitter 
springs ; earlier and later rain’. Otherwise there are no 
clear indications of the exact place where the Epistle 
was written; but James is always spoken of as living 
at Jerusalem, and we may safely conclude that he hones 
from that city. 

To whom addressed? The phrase of the ogualen 
verse, ‘to the twelve tribes which are of the Dispersion,’ 
suggests that the Epistle is a circular letter addressed 
to Jewish Christians of the ‘ Dispersion,’ i.e. the various 
Jewish communities scattered throughout the world. This 
view must be correct if the Epistle was written about 
A.D. 45. Those who prefer a date in the second century 
understand ‘the twelve tribes of the Dispersion’ as a 
figurative description of the scattered Gentile Christian 
churches, like Paul’s ‘Israel of God?’ This view might 
perhaps be held if James wrote the Epistle late in life. 

Occasion. The contents suggest that the Apostle was 
moved to write this letter by what he had learnt of some 
particular church or churches, but there is nothing to 
throw light on the locality or special circumstances of 
these churches. The sins and sufferings dealt with are 
mostly those of churches generally in all periods ; and 
persecution was widespread. The Epistle may be 
a summary of sermons addressed by the Apostle to 
Christians at Jerusalem, and inspired by their short- 
comings. He knew that the same faults prevailed else- 
where, and therefore sought to extend the influence of 
his teaching by means of this letter. bob 


LIFE OF JAMES, THE BROTHER OF THE LORD. 


The reader may transfer what is commonly said as to 
the general circumstances of the early life of Jesus to his 


1 See i. 6, iii. 4, 11, 12, v. 7: cf. Alford’s Greek Test. iv. 101. 
* Gal. vi. 16: cf. on Jas. i. 1; 1 Pet. i. 1. 





INTRODUCTION _ 25 


brother James. The Apostle was one of the large 
family—five brothers and several sisters '—of a carpenter 
in a small country town. The father, Joseph, died before 
the beginning of the ministry of Jesus, so that our Lord 


became the head of the family, and perhaps for a time 


the chief support, by his work as a carpenter, of his 
mother and brothers and sisters. James grew up under 
the gracious influence of Jesus, with the perfect example 
of his elder brother continually before his eyes. _When 
he was old enough he, too, would take his share of 
carpentering. He may have been the confidant of the 
hopes and plans of Jesus as to his future mission. At 
any rate, after the beginning of his ministry he sometimes 
heard him speak, and must often have heard reports of 
his words and deeds. But ‘a prophet has no honour 
amongst his own kinsfolk,’ and it is written of the brethren 
of Jesus, ‘Even his brethren did not believe on him?.’ 
On two occasions their attitude towards him was hostile 
or suspicious*; and our Lord openly declared that his 
disciples were to him ‘brother and sister and mother.’ 
Probably what is said of the brethren generally applied 
to James in particular. Apparently he was married‘; 
it was the general custom among the Jews for men to 
marry at an early age. 

Paul tells us that our Lord, after his Resurrection, 
appeared to ‘James®,’ i.e. as elsewhere in the Pauline 
Epistles, the brother of the Lord. Doubtless, as in the 
case of Paul himself, this appearance was the occasion 
of the Apostle’s conversion, for which, however, the way 
had been prepared by his previous knowledge of Jesus, 
and especially by the Passion. 

He would be included amongst the brethren of Jesus 
when they associated themselves with his disciples after 





? Matt. xiii. 55, 56; note the ‘all’ referring to the sisters. 
® John vii. 5. 

* Mark iii. 21, 31-35; John vii. 1-9. 

* t Cor. ix. 5. 5 3 Gorioxv. 7. 


26 JAMES 


the Resurrection’. He was specially pre-eminent amongst 
his brethren, either as the eldest or the ablest, or both; 
none of the rest are mentioned by name in the Acts or 
Epistles *. As the representative of the brethren of Jesus, 
/ he naturally attained a position of authority in the church 
at Jerusalem. Thus, when Peter escaped from prison, 
it was to James, in particular, that he sent the news of 
his liberation’. After the discussion of the church at 
Jerusalem on the terms on which Gentiles were to be 
received into the church, James suggested and formulated 
their decision *.. On Paul’s last recorded visit to Jerusalem 
we are told that ‘he went in unto James*®” Similarly Paul 
mentions James with Cephas (Peter) and John as ‘ pillars’ 
of the church *. 

James was the head of the Judaizing Christians, i.e. 
the Jews who had embraced Christianity, but still lived 
as strict Jews, and were anxious to include in the new 
religion as large an element as possible of Pharisaic 
Judaism; Peter and John seem, for the most part, to 
have acted with him. Such a position naturally involved 
some appearance of antagonism to Paul, who was the 
champion of the freedom of the Gentile Christians from 
the yoke of the law. From the outset, and throughout his 
career, Paul’s work was interfered with, and the peace of 
the Gentilechurches disturbed, by fanatic Jewish Christians 
who claimed to represent James and his colleagues at 
Jerusalem. As so often happens, the inspired leaders 
were moderate, rational, and tolerant ; but their followers 
exaggerated their personal and doctrinal differences. 
Whenever James and Paul met, they easily discovered 
a modus vivendi. It was largely through the influence of 
the former that the assembly at Jerusalem decided that 
Gentile converts did not need to be circumcised or to 





? Acts i. 14. 
° Except, probably, Jude, in his own Epistle. 
* Acts xii, 17. * Actsxv. ° Acts xxi. 18. © Gal. ii. 9-14. 


INTRODUCTION 27 


keep the Mosaic law’. Paul tells us, probably in 
reference to the same occasion, that ‘ James and Cephas 
and John ... gave to me and Barnabas the right hands 
of fellowship, that we should go unto the Gentiles, and 
- they unto the circumcision; only they would that we 
should remember the poor®.’ Similarly, when Paul paid 
his last visit to Jerusalem, he was cordially welcomed by | 
James. The head of the church at Jerusalem remained 
loyal to the decision which had released Gentile Christians 
from obedience to the law; but he was anxious, on the 
other hand, that Paul should clear himself from the 
charge of conducting a propaganda against the observance 
of the law by Jewish Christians. Accordingly Paul 
associated himself with some members of the church at 
Jerusalem in conspicuous public performance of the legal 
ritual connected with certain vows. Unfortunately this 
publicity led to Paul’s arrest and imprisonment; but the 
proceedings illustrate the good understanding between 
the apostles and their spirit of mutual concession *. 
There is no later reference to James in the New Testa- 
ment. Our data suggest that the Apostle was not so 
much engaged in active missionary work as in guiding 
and controlling the church at Jerusalem. His chief 
difficulties were the relations of the church to Jews on 
the one hand, and to Gentile converts on the other; and 
his success in establishing the principle that the church 
should comprehend both parties is a proof alike of his 
liberality, tact, and authority. 

The deep impression made by James upon both Jews 
and Christians is shewn by the numerous references to 
him in the Christian Apocrypha and other documents of 
the first three centuries. Most of the statements about 
him are apparently legendary. Some of these are preserved 
by Eusebius* in the second book.of his Ecclestastical 





” Acts xv. ? Galatians ii. g, 10. 
° Acts xxi. 17-26. *nGpirpit 56 


28 JAMES 


History, chapters i .and xxiii, He tells us that James 
was surnamed ‘the Just’ on account of his 
character, and was the first bishop of Jerusalem, He 
quotes Clement of Alexandria’ as stating that ‘ Peter, 
James, and John .... chose James the Just as bishop’ ; 
and that ‘The Lord imparted the gift of knowledge to 
James the Just, to John, and Peter after his resurrection ; 
these delivered it to the rest of the apostles, and they to 
the seventy.’ 

Eusebius himself states that James the Just was thrown 
from a wing ofthe Temple, and beaten to death with a 
fuller’s club*. But in another place * he reproduces a long 
account of James and his martyrdom by a distinguished 
Christian teacher of the second century*, Herein it is 
stated that ‘This apostle was consecrated from his 
mother’s womb. He drank neither wine nor fermented 
liquors, and abstained from animal food. A razor never 
came upon his head, he never anointed with oil, and 
never used a bath. He alone was allowed to enter the 
sanctuary®. He never wore woollen, but linen garments. 
He used to enter the temple alone, and was often found 
upon his bended knees, interceding for the forgiveness of 
the people, so that his knees became as hard as camels’ 
through his habitual supplication and kneeling before 
God.’ The account goes on to state that the Jews 
became alarmed at James’ success in persuading the 
people that Jesus was the Messiah, and placed the 
Apostle on a pinnacle of the Temple that he might 
publicly deny the Messiahship of Jesus. But he declared 
that Jesus was ‘sitting in the heavens, on the right hand 
of a great power, and was about to come on the clouds 
of heaven.’ Whereupon they cast him down, and began 
to stone him; and he knelt down and prayed, saying, 
‘I entreat thee, O Lord God and Father, forgive them, 


CE. p. 39. * Bk. Il chon 
* Bk. IL. ch. xxiii. * Hegesippus. 
®* 7a aya, usually the Holy of Holies, sometimes the Temple. 


eS nS ee 


INTRODUCTION 29 


for they know not what they do.’ Finally a fuller beat 
out his brains with the club that he used to beat out 
clothes. Eusebius goes on to say: ‘Indeed so admirable 
a man was James, and so celebrated amongst all for his 
justice, that even the wiser part of the Jews held that 
this [his death] was the cause of the subsequent siege of 
Jerusalem, which happened to them for no other reason 
than the crime against him.’ He further quotes Josephus, | 
the great Jewish historian at the close of the first century, 
as expressing this opinion; and adds a passage from his 
work on the Antiquities of the Jews*, in which he states 
that the Apostle was stoned by the Jews. 

The Gospel according to the Hebrews, an apocryphal 
work of the close of the first or the beginning of the 
second century, tells us? that James, after partaking of 
the Last Supper with Christ, made a vow that he would 
not again taste food till he had seen him risen from the 
dead ; and that Christ appeared to him as the Risen One, 
and said, ‘Now eat thy bread, for the Son of Man is 
risen from the dead.’ 

Two apocryphal works were written in the name of 
James: first, Ze History of James concerning the birth 
of Mary, commonly called Zhe Protevangelium of James, 
containing a narrative from the birth of Mary to the 
massacre of the innocents, a work of the second cen- 
tury; and, secondly, the Liturgy of St. James, in use 


_ in the Palestinian churches at least as early as the fourth 


century °, 


* Antig. XX. ix. 1, sometimes held to be a Christian inter- 
polation. 

* In a fragment preserved in Jerome, de Virginibus, |. ii; cf. 
Neander, Planting of Christianity, i. 353 ff., Eng. trans. 

3 For Canonicity see p. 5. 


~ 


30 JAMES — Sew 


ANALYSIS AND SIGNIFICANCE — 


i. 1. Salutation. ae 
2-18. On trial and temptation. : i 


(a) Cheerful endurance disciplines character (2-4). ” 
(6) Wisdom freely given by God in answer to believing 

prayer (5-8). 

(c) The transience of earthly life a ground of cheerful 

endurance (9-11) 

(a) Temptation springs from sinful inclinations, = may 

be conquered by loyal faith (12-18), 

19-27. Practical religious life does not omit i ting 
to sermons and making a profession of Ch ristian faith 
consistent conduct, especially in the use of the tongue. 

ii. 1-13. Undue deference to ‘the man with a gold ring’ 
at ‘the synagogue’ and humiliation of the poor man are a 
foolish and flagrant violation of the law of Christ ; they set 
the sinner at variance with the law as a whole, and d will be 
followed by condign punishment. 

14-26. Faith useless without works. Justification b: 


works and faith illustrated by Abraham’s willingness to 
‘fice Isaac, and by Rahab’s hospitality to the spies. 


iii. 1-12. The tongue the occasion and instrument of sin, 
especially in the personal jealousies, party quarrels, and theo- 
logical controversies of Christian teachers. 

13-18. Dissensions within the church inspired by a ‘devilish 
wisdom’; ‘the wisdom from above’ makes for peace and 
mutual consideration. : 

iv. 1-10. Such quarrels spring from worldly | and 
ambition; they alienate men from God, and should lead to 
bitter remorse. 

11, 12. Eagerness to-sit in judgement on the brethren 
shews contempt for God and His law. 

13-17. Confident absorption in the pursuit of material 
profit is a sinful ignoring of man’s constant dependence on 
Divine Providence. 

v. 1-6. Denunciation of the avarice and debauchery of 
the rich. 

7-11. The duty and certain reward of patient endurance 
illustrated by the cases of husbandmen, the prophets, and Job. 


INTRODUCTION 31 


12. Swearing to be avoided. 

13-18. The efficacy of prayer for physical and spiritual 
disease ; its power illustrated by the case of Elijah and the 
famine, 

19, 20. The blessedness of winning back a brother who has 
wandered from the truth. 


This Epistle makes a startling revelation of the depth 
to which a Christian church could sink even in the age © 
of primitive faith. It furnishes a companion picture to 
those in 2 Peter, Jude, Revelation, and especially 1 Corin- 
thians. As at Corinth in Paul’s time, the churches 
addressed by James were torn with envy, malice, and all 
uncharitableness, largely arising out of an ambitious 
desire to teach. Hence the Apostle’s great passage on 
the tongue. 

The Apostle applies to this situation the principles, and 
sometimes the actual precepts, of the Sermon on the 
Mount, e.g. as to consistent and beneficent life, swearing, 
and the sin of censoriousness. : 

He denounces ‘respect of persons’ and the oppression 
of the poor by the rich quite as if he were an ancient 
Hebrew prophet ; and enforces his teaching by examples 
from the history of Israel, Abraham and Isaac, Rahab, 
Job, Elijah. 

The apparent contradiction of Pauline teaching in the 
section on faith and works, ii. 14-26, has excited much 
controversy. Properly understood it supplements and 
completes the doctrine of justification by faith. 

The verses (v. 14, 15) about anointing the sick with oil 
have often been appealed to in support of faith-healing on 
the one hand, and as an authority for the Romanist 
sacrament of extreme unction on the other. Similarly 
the Romanist sacrament of confession is*supposed to be 
supported by v. 16. But, according to the view taken in 
the exposition of v. 14-16, these verses do not really 
support either faith-healing or the sacraments. 


THE FIRST EPISTLE GENERAL OF — 


PETER iq eat 


DATE AND AUTHORSHIP. — 


‘THE first Epistle General of Peter,’ as it is weyleai in 


the English Versions, is written in the name of * Peter, 
an apostle of Jesus Christ,’ who speaks of himself as 
‘a fellow-elder’ with the elders of the churches to which 
he writes, ‘and a witness of the sufferings of Christ’? 
Parallels with the rest of the New Testament. This 
Epistle contains numerous parallels with the other Epistles, 
&c. Illustrations of those with James have already been 


given®, Certain characteristics are common to I Peter 


and the Johannine literature; e.g. the priesthood of 
believers*; Christ the Lamb of God*; and the use of 
‘Babylon’ as a symbolic name for Rome®. There are 
many similar parallels between 1 Peter and Hebrews, e.g. : 

‘Christ also suffered for sins once.’ 1 Pet. iii. 18. 

‘Who... bare our sins.’ 1 Pet. ii. 24. 

- Christ teh, having been once offered to bear the sins of 
many.’ Heb. ix. 28. And apa 

*To the elect who are sojourners,’ 1 Pet. i. 1. 

‘I beseech you as aliens and sojourners.’ 1 Pet. ii. 11. 





* Chap. i. 1, v. 1. * Cf. p. 14f. 

> 1 Pet. ii. 5,93 Rev. i. 6, v. 10, xx. 6; not elsewhere in the 
New Testament. 

* duvds, John i. 29, 36; 1 Pet. i. 19: dpvioy, Rev. v. 6 and 
passim. dvds is also used of Christ in Acts viii. 32 in a quotation 
from Isa. lili. 7. 

5 1 Pet. v. 13; Rev. xiv, 8, &c.; cf. note on former passage, 


INTRODUCTION 33 


‘These . . . confessed that they were strangers and 
sojourners? on the earth.’ Heb. xi. 13. 

The most numerous and striking parallels, however, 
are those with the Pauline Epistles ; 1 Peter is saturated 
with the phraseology and ideas of Paul. Romans furnishes 
several examples; note for instance the following, all 
taken from the single section Rom. xii. 1—xiii. 14 :-— 

‘Not fashioning yourselves according to your former 
lusts.’ 1 Pet. i. 14. 

‘Be not fashioned according to? this world.’ Rom. 


Pe xil 2. 


‘Seeing ye have purified your souls in obedience to the 
truth unto unfeigned love of the brethren, love one another 
from the heart fervently.’ 1 Pet. i. 22. 

‘Being fervent in your love amongst yourselves.’ 1 Pet. 


‘iv. 8. 


‘Let love be unfeigned*®. Abhor that which is evil; 
cleave to that which is good. In love of the brethren, be 


_tenderly affectioned one to another.’ Rom. xii. 10. 


‘Putting away therefore all wickedness,’ &c. 1 Pet. ii. 1. 

‘Let us therefore put away the works of darkness.’ 
Rom. xiii. 12. 

‘Long for the reasonable milk.’ 1 Pet. ii. 2, 

‘A holy priesthood, to offer up spiritual sacrifices, 
acceptable to God through Jesus Christ.” 1 Pet. ii. 5. 

*I beseech you to present your bodies a living sacrifice, 
holy, well-pleasing to God, which is your reasonable* 
service.’ Rom. xii. 1. 

‘Be ye all likeminded, sympathetic, loving as brethren, 
tenderhearted, humbleminded: not rendering evil for 





* The word for ‘sojourners,’ mapemiSnuor, does not occur in 
the N. T. except in these passages. 
2 The word for ‘ fashion according to,’ svaxnyaticev, does not 


- occur in the N. T. except in these two passages. 


- 8 €Unfeigned,’ dvuméxpiros: only 2 Cor. vi. 6;1 Tim. i. 5; 
2 Tim. i. 5; Jas. iii. 17 elsewhere in the N. T. ‘Fervent,’ Rom. 
xii. 11, is (€ovres; ‘fervently,’ 1 Pet. i. 22, is €xrev@s. 

* *Reasonable,’ Aoyixés, in these two passages only in the N. T. 


Dye 








34 vif PETER — 


eerie < 
evil, or reviling for reviling; but er 
1 Pet. iii. 8, 9. 


Rejoice with them that rejoice; ween wit 
weep. Be ye of the same mind one towar 
Set not your mind on high things, but_ co onde ‘ 
things that are lowly. Be not wise in your own ¢ c 
(Be ye) rendering to no man evil for evil” “Rom xii, 
14-17. 

‘ According as each hath received a gift, ministering it. 
among yourselves, as good stewards of the manifold 
grace of God; if any man speaketh, (speaking) as it~ 
were oracles of God ; ifany man ministereth, (mi ; 
as of the strength which God supplieth.’ 1 Pet. i iv. 10, 11. 

‘And having gifts differing according to thé grace that 
was given to us, whether prophecy, (let us prophesy) : 
according to the proportion of our faith; or ‘ministry, . 
(let us give ourselves) to our ministry” Rom. xii. 6, 7. 

There are also parallels between our Epistle and other 
portions of Romans. The following om examples of 
parallels with Galatians :— ppt 

‘An inheritance . . . reserved in heaven for you, who by 
the power of God are e guarded through faith unto a salva- 
tion ready to be revealed in the last time.’ 1 Pet. i. 4, 5. 

‘But before faith came, we were guarded under the 
law, shut up unto the faith, which should price. be 
revealed” Gal. iii. 23. 

‘As free, and not using your freedom for a ‘dake of 
wickedness, but as bondservants! of God.... Love the 
brotherhood.’ 1 Pet. ii. 16, 17. 

‘For ye, brethren, were called for freed’ Tenliiase) 
not your freedom for an occasion to the flesh, but aoceh 
love be servants ® one to the other.’ Gal. v. 13. — 

There are further parallels with Ephesians, eg. ac 

Christ, who was foreknown indeed before the founda- 













» SovAo, slaves. = Sovnedere, oe 





4 | | INTRODUCTION ~ 35 





- tion of the world, but was manifested . .. for your sake,’ 


yore 


TT Sree ee eS ee ree 


‘I Pet. i. 20. 

_ § Christ, even as he chose us in him, before the founda- 
tion of the world . .. having foreordained us.’ Eph. i. 4, 5. 
_ “Through the resurrection of Jesus Christ; who is on 


the right hand of God, having gone into heaven; angels 
and authorities and powers being made subject unto him.’ 
‘I Pet. iii. 21, 22. 


‘Christ, when he raised him from the dead, and made 


_ him to sit at his right hand in the heavenly places, far 
_ above all rule, and authority, and power, and dominion, 


and every name that is named, not only in this world, 


but also in that which is to come, and he put all things in 


subjection under his feet.’ Eph? i. 21, 22. 
‘Christ also suffered for sins once .. . being put to 


_ death in the flesh, but quickened in the spirit ; in which 


Yard 


also he went and preached unto the spirits in prison.’ 
1 Pet. iii, 18, 19. 
_ ‘Now this, He ascended, what is it but that he also 
descended into the lower parts of the earth.’ Eph, iv. 9. 
Of the Pastoral Epistles, the more striking parallels 
are with 1 Timothy and Titus, e. g. :— 
‘But ye are an elect race, a royal priesthood, a holy 


nation, a people for God’s own possession, that ye may 
_ shew forth the excellencies of him who called you out of 
_ darkness into his marvellous light.’ 1 Pet. ii. 9. 


‘Jesus Christ, who gave himself for us, that he might 
redeem us from all iniquity, and purify unto himself 
a people for his own possession, zealous of good works,’ 
Titus iii. 14. 

The parallels with the other Pauline Epistles are less 


striking. - 


In considering these parallels, allowance must be: 


made for ideas and phraseology, hymns, prayers, 


a 
a 
4 
a 
3 


confessions of faith, and other liturgical matter, which 
were the common property of the primitive church; and 
would introduce a degree of similarity into the writings of 


D2. 





36 1 PETER 


different authors. But much of the thought andl ee e: 
of 1 Peter belongs to what was characteristic of the 


teaching of Paul and his followers as distinct from that 
of the Palestinian or Jewish Christian churches, The 
parallels, in any case, shew a dependence upon Pauline 
teaching. But we may go further. There is great variety 
of opinion as to the precise character and extent of the 
dependence of 1 Peter on the writings of Paul. It has 
even been suggested that it is just possible that Paul 
himself was the author of 1 Peter’, the passages in 
which Peter’s name occurs being later insertions; and, 
again, that our Epistle and Ephesians were the work of 
the same author*. But that dependence, especially on 
Romans, is very widely recognized *. , 

The Second Epistle of Peter contains a definite and 


certain reference to 1 Peter: ‘ This is now, beloved, the — 


second epistle that I write unto you*” It is most unlikely 
that the reference can be to some ‘first epistle’ other 
than that now extant. Moreover, the author of 2 Peter 
was acquainted with this Epistle. 





There are parallels with James, see on Jas. i. 2, 10-12; 


and Prof. Mayor maintains that Peter made use of that 
Epistle. There are also parallels with the Synoptic 
Gospels, especially with Luke ; e.g. :— 
‘Your adversary the devil, as a roaring lion, walketh 
about, seeking whom he may devour.’ 1 Pet. v. 8. 
‘Simon, Simon, behold, Satan asked to have you, Bist 
he might sift you as wheat.’ Luke xxii. 31.- 


Such parallels, however, have little bearing on the — 


question of authorship; they may be either personal 
reminiscences of the Apostle, or due to the use of the 
Synoptic Gospels by a late author. 


1 Harnack, Chronologie. 2 Seufert, cf. Salmon, p. 469. 

5 There are a few exceptions: Weiss thinks that Paul made 
use of 1 Peter; but, in view of Paul’s original and fertile mind, 
and of emphatic declarations that he was not indebted for his 
teaching to the older apostles, this view is very improbable. 

* 2 Pet. iii. 1. > Cf. on 2 Peter. 


INTRODUCTION 37 
. 


1 There are further parallels with Acts, e. g. (from Peter's 

4 speeches) :— 

_ ‘If ye call on him as Father, who without respect of 

persons judgeth according to each man’s work, pass the 

__ time of your sojourning in fear?’ 1 Pet. i. 17. 

_ ‘Peter .... said, Of a truth I perceive that God is no 

__ respecter of persons; but in every nation he that feareth 
him, and worketh righteousness, is acceptable to him.’ 

. Acts x. 34, 35. 

Another parallel is from Paul’s speech to the elders of 
Ephesus :— 

“Feed the flock of God which is among you.’ 1 Pet. v. 2. 

‘Take heed unto yourselves, and to all the flock, in the 
which the Holy Spirit hath made you overseers, to feed 
the church of God.’ Acts xx. 28. 

There are also parallels from the other portions of 
Acts, e.g. :-— 

‘These things, which now have been announced unto 
you through them that preached the gospel unto you 
by the Holy Spirit sent forth from heaven.’ 1 Pet. i, 12. 

% There came from heaven a sound as of the rushing of 
a mighty wind. . . . And they were all filled with the 
Holy Spirit, and began to speak with other tongues as 
the Spirit gave them utterance.’ Acts ii. 2-4. 

Here again it is not certain whether we have personal 
reminiscences or a literary use of Acts. 

To sum up this branch of the evidence ; the use of the 
Pauline Epistles indicates a date after their composition ; 
the reference to our Epistle in 2 Peter shews that 1 Peter 
was widely known as the work of the Apostle, at any rate 
in the first half of the second century’. On the whole, 
the literary relations of 1 Peter to the rest of the New 
Testament are consistent with the view that the Epistle 
was composed in the later Pauline, or immediate post- 

_ Pauline period, i.e, about a. D, 60-80. 





1 See on 2 Peter. 


38 ‘I PETER iH a 


Apostolic Fathers’. There are numer 
less striking parallels between 1 Peter and th 
Fathers. According to Eusebius?, Papias, bis 
Hierapolis, about the middle of the second century, mad 
use of our Epistle. In the Zeaching of the Twelve Ape 
a church manual often dated about A.D. 100, we find : 

‘Abstain from fleshly and bodily — 
Compare— setae b 

‘I beseech you... to abstain ci fleshy 
1 Pet. ii. 11. ae 

Many other parallels with Hermas, Clement of Rome’, 
&c., are like those already illustrated in ‘connexion with — 
famnes * , and do not materially help us to determine 
date of the Epistle. But Polycarp, bishop of Sr 
in his Epistle to the Philippians written just before his — 
martyrdom in A.D. 155, clearly makes use of 1 Peter’, 3 
e.g. — . 

‘Whom not having seen ye love; on setae; hough now 
ye see him not, yet believing, ye rejoice greatly with joy 
unspeakable and full of glory’ 1 Petii& 

‘Which things angels desire to look into” 

‘On whom, not having seen (him), ye believe with joy : 
unspeakable and full of glory, which ma! desire to ¢ 
into.’ Polycarp, i. 3. orl Te 
' "Wherefore girding up the loins of yoar minds? 1 
Pet. i. 13. Vag 

‘Believers in God, which raised him from ae dead, 
and gave him glory.’ 1 Pet. i. 21. _ peal? din 

“Wherefore girding up your loins, serve God in fear : 
and truth . . . believing on him who raised our Lord 
Jesus Christ Som the dead, and gave him glory and 
a throne at his right hand.’ Polycarp, ii. 1. tee A 

Later literature. The various Christian documents * 















: 


A -Giop: & 2 Eccl. Hist. iii. 39; cf. 5: 

= Chey, * See pp. 16f. 

f Doubts Tak been cast on the genuineness of this letter of ’ 
Polycarp, but it is now generally accepted. a 


a 

- 

Sar < 
=. 
ee v4 

e 





- INTRODUCTION 39 


_ of the close of the second and the beginning of the third 
century shew clearly that the Epistle was universally 
_ known and accepted as the Apostle’s after about A.D. 200. 
fe It is contained in the Old Latin and Syriac versions ; 
: it is expressly quoted as Peter’s by Irenzeus, Clement 
' of Alexandria, and Tertullian. Eusebius preserves a 
_ Statement of Origen to the effect that Peter left one 
_ Epistle which was fully acknowledged; and Eusebius 
_ himself places 1 Peter amongst those books of the New 
* Testament which were universally accepted’. From his 
time, c. A.D. 320 onwards, the Petrine authorship remained 
unchallenged until the modern revival of the critical 
study of the Bible®. 
_ On the other hand, there is no mention of this Epistle 
in the Muratorian Canon®*; there is, however, nothing in 
that document which implies that the Epistle was known 
to the author and rejected ; moreover, the Canon, as it 
has reached us, is incomplete in parts; and in its original 
form it may have mentioned 1 Peter. 

Thus, as far as external evidence is concerned, the 
early witnesses shew that our Epistle was in éxistence 
in the first half of the second century, and that it was 
universally accepted as Peter’s at the close of that century, 
“unless indeed it was unknown to certain Italian churches 
represented by the Muratorian Canon. This branch of 
the evidence therefore is strongly in favour of the Petrine 
authorship. 

Internal evidence. As regards internal evidence, 
we have already shewn* that the Epistle has some points 
of contact with the Synoptic Gospels and the speeches 
of Peter, such as. we should look for in an Epistle written 
by that Apostle. But neither in these respects nor 
generally is the Epistle so characteristically Petrine as 


1 For these authorities cf. pp. 18f., also Clement of Alexandria, 
bishop of that city, c. A.D. 200, and Tertullian, North African 
divine, c. A. D. 220. 

? With insignificant exceptions. *Seep. 18. * See pp. 36f. 






40 : I PETER oe 3 ie ee eae <4 


S'S, 


to afford conclusive ra? that Peter was its author. | On 
the other hand, certain objections to the Petrine author- 
ship have been based on the contents of the Epistle. 
Some of these are trivial. It is urged that the Apostle | 
could not have written such good Greek; but we have 
no exact information as to how far Greek was spoken 
amongst the Jews of Galilee, or as to the linguistic . 
attainments of Peter, or as to what use he may have — 
made of secretarial assistance?. Peter at Babylon®, it 
is said, was not likely to have been familiarly acquainted — 
with either Paul's writings or his teaching; but, probably, 
here, as in the Revelation, Babylon means Rome. Again, — 

it is pointed out that the quotations in this Epistle 
mostly follow the LXX, and some critics suppose 

- Peter, as a Palestinian Jew, would have translated for 
himself from the Hebrew; but the LXX was the one 
Greek Bible of the times, and it was as natural for a 
Jew writing in Greek to take his quotations from the 
LXX, as it is for any one writing to-day in English 
to use the Authorized or Revised Version. Even Paul 
usually follows the LXX, except where he finds it 
necessary to correct its renderings, and Peter had not 
the scholarly training and attainments of the pupil of 
Gamaliel. Again, our Epistle is addressed to the churches ~ 
of Asia Minor, among the rest to those of Galatia and 
Asia. Paul had founded the churches in both these 
provinces, for Asia included Ephesus and Miletus; and 
we have his letters to the Galatians and Ephesians. Yet 

1 Peter makes no reference to the Apostle of the Gentiles. 
Perhaps Peter wrote specially to Jewish Christians whose 
churches may have been organized apart from the followers 
of Paul; or there might easily be other special circum- 
stances to account for silence on this subject. Similar 
considerations may explain the absence of personal 
reminiscences of the sayings and doings of our Lord. 





' Cf. on James, p. 22. 2 1 Pet. v. 13. 


INTRODUCTION 4t 





_ There are, however, two serious difficulties in the way 

_of accepting the Petrine authorship—first, certain features 

_ which are said to point to a late date, and the large use 

of the Pauline Epistles. 

_ First, the alleged indications of a late date. The use : 
of the Pauline Epistles implies that 1 Peter-must have ~“ 
_ been written after A.D. 62. The same conclusion seems 
to follow from v. 13, where the author of the Epistle sends 
D 

- 


his readers a greeting from Mark. According to 
Col. iv. 12, Mark? was at Rome with Paul during his 
first imprisonment; and according to 2 Tim. iv. 13, 
' Paul wished Mark to join him at Rome during the same, 
' or it may be a later, imprisonment. If, as seems most 
probable, ‘Babylon’ stands for Rome, the author of 
1 Peter was in Rome with Mark. As he makes no 
mention of Paul, the letter must have been written after 
his death, or, at any rate, after he was released from-his 
_ first imprisonment. Again, it would be more easy to 
understand how any one came to write, to the churches 
of Asia Minor without mentioning Paul, if that apostle 
had been dead for some years. Another special point 
is raised by Prof. Ramsay. The Epistle speaks of its 
readers ‘being reproached for the name of Christ’ and 
suffering as Christians’. The motive of the first per- 
_ secutions was hatred of Christianity, but the pretext was 
put forward that the persecuted were disturbers of the 
public peace ; to be a Christian was not in itself a crime 
in the eye of the law. Nero, for instance, tortured and 
_ burnt the Christians because he charged them with having * 
set fire to Rome. But, according to Prof. Ramsay, 
Christianity in itself cannot have been regarded as a 
crime earlier than the reign of the emperor Domitian®, \ 
i.e. not before a.D. 80. As Peter was a contemporary 





* It is barely possible, but extremely improbable, that ‘ Mark’ 
in 1 Peter refers to some one other than ‘ Mark’ in Colossians 
"and 2 Timothy. 

2 1 Pet. iv. 14-16. 

S A.D. 81-96. Church in the Rom. Emp. pp. 262 £. 


















of our Lord, and a married man ee he 
ministry, the Apostle would be about 70 in 4 
about 84 in A.D. 80. Prof, Ramsay, indeed, ai 
Epistle to Peter, in spite of the difficulties ta 
own theory. He maintains that al -! 
Apostle was still alive and capable of ori lea this | rige 
and suggestive work. Such a view is improbable on the 
face of it, and sets aside the weighty traditjal Grids. 
which points to A.D. 66 as the approximate date of Peter’s | 
death*. But Prof. Ramsay’s criterion is not decisive; 
whatever pretexts for persecution were put tt 
Christians and persecutors were aware of the distine tic 
between martyrs whose only crime was their r 
and malefactors who had broken the 


near to A.D. 66 as possible, they are consistent ¥ 
authorship by Peter about A.D. 64-66. SS 
The second main objection is the large dependence 
the Epistle on the Pauline writings. Can we believe tl 
the chief of the Apostles of the Circumcision, the teache 
regarded by Paul’s opponents as their leader, 
Cephas of whom Paul wrote, in an Epistle used by the 
author of 1 Peter, ‘I resisted him to the face, because — 
he ‘stood condemned*’—can we believe that Ae would — 
write as if he were a disciple of the Apostle of the Gentiles? 
At first sight the difficulty seems insuperable; yet it may 
fairly be maintained that after a careful consideration ‘of 
Peter’s character and history this objection ceases to 
be serious. The Apostle was impulsive and generous, 
too impulsive to harden into the slave of any stereotyped — ' 
set of dogmatic phrases, too generous to ignore the power > 
and truth of the Pauline teaching, or to resist its influence, — 4 
either on account of an ancient grudge, or because of 
sectarian bitterness towards a teacher of another school, ; 
or through jealousy of a rival apostle. He was ever 





a. 


1 Cf..p. 46. 1 Oh ps Ste * Gal. ii. Bien 


~~ 
” 


INTRODUCTION 43 







isposed to surrender unconditionally to the last pressure 
brought to bear on him ; witness the Denial, his relations 
with Cornelius, and the incidents at Antioch. At one 
“moment, under Paul’s influence, he mixed ele with 
Gentile Christians; the next he was captured by ‘ certain 
from James,’ and reverted to Judaistic exclusiveness. 
There seems nothing improbable in the explanation that 
years later he met with Paul at Rome, shared with him 
the dangers of his closing years, and was once more 
Bee by the influence to which he had yielded for 
a time at Antioch. 
Conclusion. Thus these objections do not seem fatal 
to the traditional view, and we may follow the opening 
; verse, and the opinion known to have been held by the 
church since about A.D. 150, in accepting the Petrine 
authorship. The date will be about A.D. 64-66. = 
: Current views. Writing in 1886, when our Epistle 
“had long been subjected to careful examination in the 
full light of modern criticism, a distinguished opponent 
_of the Petrine authorship admitted that the traditional 
view was still accepted by a great majority of scholars*. 
Its defenders have included Schleiermacher, Neander, 
: Meyer, De Wette, Ewald, and in more recent times Weiss 
and Salmon, and ori the last two or three years 
Professors Ramsay, Adeney (with some hesitation), 
Vernon Bartlet, and Zahn: Most of those who accept 
the Petrine authorship date the Epistle between A.D.*~ 
: 60 and 65; Weiss, however, about A.D. 54; and Ramsay, 
about A.D. 80. 
The minority who reject the Petrine authorship are 
“numerous and distinguished, including such names as 
Samuel Davidson, Hausrath, Pfleiderer, and Harnack. 
They assign the Epistle to various dates between A.D. 
81and14o. According to Harnack, it was probably written 
under Domitian, on account of the persecutions under 


x 


4 





+H. J. Holtzmann, Einleitung (N. T. Introduction), p. 520. 


ae 
44 a! PETER 























been ctinced afterwards by mistake !. 
A.D. 117 has been suggested on account of the 
under the emperor Hadrian, A.D. 117-138 
the correspondence between him and Pli 
in Bithynia. It has been suggested, very im 
Silvanus was the author; see ony. 12. st 


CIRCUMSTANCES OF Composrr10N, 


Place of writing. The line of argument a 
evidence, traditional and otherwise, which s 
1 Peter was written about A. D. 60-65, would also it 
Rome as the place where it was composed. For, li 
to a widespread tradition, the Apostle was at Rome 
during this period. Moreover, v. 13 apparently refers 
to Rome as the place of composition under the myst 
name ‘ Babylon,’ 4a 

If, however, Babylon is taken literally it may me; 
either Babylon on the Euphrates, or a place 
same name in Egypt, near Cairo. There are ob 
to either view. According to Josephus, the Jewish colony yo 
at Babylon had ceased to exist before A.D. 607. On the 
other hand, it is not likely that ‘ Babylon, taken literally, 
would be used without qualification to denote any place 
other than the great city on the Euphrates. Th 
difficulties confirm the view that we have here, as in 
Revelation, a mystical name for Rome. - rt Se 

_ Persons addressed. According to i. 1, the persons 
addressed are ‘elect . . . sojourners of the Dispersion’ 
in the north-eastern ptovindeh of Asia Minor. This 
description, understood literally, would mean the ewish 
Christians ofthat district ; and we could easily understand 
that the Apostle of the Circumcision had occasion to” 
address the Jewish Christians of a district in which the 





! Chronologie. * Under Caligula, a.p. s7-atdenhig. xviii. 9. ; 







INTRODUCTION 45 


Gentiles had been evangelized by Paul. The Christians 
may not have been separately organized into Jewish and 
Gentile churches, and yet the Jews may have remained, 
in many respects, a body apart. But there are no 
indications! in the Epistle of its having been addressed 
“exclusively to Jews; indeed, there are several passages 
which seem to imply that it was written for Gentiles, e.g. 
‘which in time past were no people, but now are the 
people of God,’ and ‘for the time past may suffice to 
have wrought the desire of the Gentiles?’ Thus it is 
i probable that the ‘Dispersion’ includes both Jewish and 

Gentile Christians ; perhaps the members of some special 
church at Rome, Babylon, or elsewhere, in which Peter 
was particularly interested, and which had been scattered 
throughout Asia Minor by persecution ; or, more probably, 
all the various churches of the provinces named. If A.D. 
80, or any later date, is adopted, the persons addressed 
_ must have been the Christians of Asia Minor generally ; 
" the Jewish section did not survive so long as a distinct 
element in churches out of Syria®. 

Occasion. The occasion of the Epistle was some 
_ special outbreak of persecution, whereby the Christians 
of Asia Minor ‘had been put to grief in manifold trials,’ 
and were Saoathesn to a ‘fiery trial’ which ‘came upon’ 
_them>‘to prove’ them*. The Apostle wrote to comfort 
and encourage them in their distress, and to urge them 
_ to remain loyal to Christ in spite of persecution. Probably 
these persecutions were the sequel to that instituted by 
Nero at Rome. The enemies of the Christians would 
be encouraged by his hostility to the new faith, and 
the Roman officials in the provinces would seek to 
_ ingratiate themselves with the emperor by following his 
 exa:nple. 


. 


ee ae ee 








! Other than i. 1. ; 

? ii. ro (cf. Hos. i. 9), iv. 3: cf. also i, 14, 183 iii. 6. 
3 See also notes oni. 21; ii. 22. 

fet. OF 1. An 


























46 1 PETER ~ 


Those who reject the Petrine a ithorsh 
the occasion of the Epistle in the p 
Domitian, or in that under Hadrian. 


LIFE OF ST, PETER. © 


Peter and his brother, together with the ap 
belonged to Bethsaida of Galilee’. This may be t 
well-known Bethsaida Julias, on the north-east of 
Sea of Galilee, and a little east of the Jordan. Str 
speaking, this was not in Galilee, but in Gaulonits in : 
tretrarchy of Herod Philip ; ; but was sometimes spok 
of loosely as in Galilee. In view of this’ difficalty as te 
the position of Bethsaida Julias, another, otherwis 
unknown, Bethsaida has been supposed to have existed 
in Galilee at the north-western end of the lake, > Ps 2 
have been the city of these apostles. At the begim 
~ of our Lord’s ministry Peter was married, had” ho 
at Capernaum, and was a fisherman*. It was usual for 
young men to marry on becoming adults, so that these 
facts do not necessarily imply that Peter was more than — 
twenty-five. But he has commonly been regarded aS 
older, and though there is nothing very definite in favo ou 
of this view, it seems to be supported by the genera < 
impression made by the Gospel narratives. Amongst the — 
Jews of those days, very young men were not readily 
accepted as leaders; yet Peter seems to have at once 
become the chief of the apostles, and, apparently as a 
matter of course, assumed an air of eee when 
speaking with Jesus himself. The most obvious ; 
tion is that he was older than most of the rest, F 
a man getting on for forty. 

His early life had been passed on or near the Foret 
of the Sea of Galilee, first at Bethsaida, then at pint 


* John i. 443 xii. 21. ? Mark i. 16-31. 


INTRODUCTION 47 






‘naum ; there is. s nothing to shew when he left the one for 
the pier: Probably his father was a fisherman, and he 
and his brother Andrew were brought up-to that pursuit 
from boyhood. He had thus grown to middle age as 
a Galilean Jew, no doubt a ‘good Jew’ in a rough and 
“ready fashion, but not excessively scrupulous about all 
the minutiae of Pharisaic observances. The population - 
round the lake was very mixed—Jews, Greeks, Syrians, 
Arabs, and Phoenicians, with a small leaven of Roman 
4 ‘soldiers and officials. In catching and disposing of his 
fish, the future apostle would have to do with Roman 
- customs officers, and with Syrian and Greek merchants. 
_ His boat would sometimes carry foreign travellers across 
_ the lake. In these and other ways he was in touch with 
_ the great world which lay outside the narrow limits of 
5 Judaism, and would thus be prepared to understand, 
accept, and promulgate a more liberal faith, 

- He first appears in the Gospel narrative as a disciple 
of John the Baptist, brought to Jesus by his brother 
_ Andrew. We are not told that at this time he became 
a disciple of Jesus, but our Lord addressed him as 
_ ‘Peter’? His actual discipleship dated from the time 
when Jesus called him and his brother Andrew, together 
_ with John and James, the sons of Zebedee, to leave their 
F boats and nets and become fishers of men. The narrative 
: in John explains their prompt obedience to this call. The 
a 


] 


»f Da 


ee 


honest fisherman’s experience of business and official 
life had made him feel the need of reformation and a 
reformer for the world and for himself. Hence his ready 
response first to the Baptist’s preaching, and then to the 
call of Christ. He would also be moved by the peculiar 
_ combination of authority and winsomeness in Jesus. 

_. The new disciple was well qualified by his gifts and 
- social position for his new vocation. In a sense he was 





» John i. 40-42; Peter (Greek)=Knpas, (Aramaic)=Rock or - 
_ Stone. 





48 I PETER 


a working man, living by manual res and 
he followed a calling which made constant u 
his courage and resource, and tended to ptr a) self 
reliance. But he and his brother owned their own boat, 
and lived in a house where they were able to entertain A 
their Master and his disciples, so that they may be 
reckoned as belonging to the lower middle class. He 
had probably received some education in the contents 
and teaching of the Old Testament. The phrase translated : 
‘unlearned and ignorant men’’ would be more accurately — 
rendered ‘without theological training, and so laymen’ A 
or, as we should say, they were not ‘ University” men,’ 
We might compare Peter and his brother Andrew to two 
devout Scotsmen, who were master and mate of a 
coasting-vessel of which they were part-owners. , 
As we have already noticed, Peter took the lead 
amongst the disciples from the beginning and right | 
through our Lord’s ministry. He is always placed first © 
in the lists of the apostles. He and James and John, | 
and sometimes Andrew, formed an inner circle who 
remained with Jesus on special occasions when the other | 
apostles were excluded, as for instance at the Trans- 
figuration and in Gethsemane. Peter was constantly 
foremost in word and deed. It was he who tried to walk — 
on the water; who proposed at the Transfiguration to 
make ‘tabernacles’ for Jesus and Moses and Elijah ;— 
who was the most vehement in his protestations that 
he would be faithful to the Master even unto death; who 
cut off the ear of the high priest’s servant ; who followed . 
Jesus to the judgement-hall ; and at the scene on the — 
Sea of Galilee after the Resartéction ait the boat and 
plunged into the water to come to Christ*. Peter almost — 
always appears as the spokesman of the Twelve. It was 
he who replied to our Lord’s question, ‘Who do men 
say that I am?’ by the decisive confession of faith, ‘Thou — 









: 
. 





1 Gypdpparoi . .. Kat li@rat, Acts iv. 13. 2 John xxi. e 


' 
F 
, 
» 








4 


INTRODUCTION 49 


art the Christ.’ The Master himself solemnly and formally * 


_ confirmed Peter in the position of chief of the apostles, 


when he named him ‘ Peter,’ and declared that he was 
the ‘rock’ on which the church should be built”. Yet 


_ there was an unstable impulsiveness about the Apostle ; 
- he had hardly been addressed as the ‘rock’ when our 


Lord was compelled to say to him, ‘Get thee behind me, 
Satan: thou art a stumblingblock unto me: for thou 


’ mindest not the things of God, but the things of men.’ 


rs 


: 


Later on his vehement protestations of devotion only lent 
the more painful emphasis to his denial of the Master. 
Two or three years of constant intimacy with our Lord 


- and the disciples must have had a deep and lasting effect 


a 


upon an impressionable character like that of Peter. 
Temporary lapses like the denial are no evidence to the 
contrary. This time of preparation was followed by the 
most momentous period the world has ever seen. Into 
a few short weeks were crowded the awful and solemn 
events ‘of-the entry into Jerusalem, the Last Supper, the 
Passion, the Resurrection, the Ascension, and the descent 
of the Holy Spirit. Peter was both an eye-witness and 
a chief actor in these events; such experiences clinched 
the training of the years of the ministry, and interpreted 
afresh the teaching, life, and person of Christ. The 
inspiration and illumination of those weeks sent the 
Apostle forth as a missionary of the Cross, equipped 
with a wondrous energy, insight, and devotion. In the 
first preaching of the gospel at Jerusalem he was still 
the chief speaker ; he too was the-first to carry the word 
to the Gentiles, and to gather in their firstfruits in the 
conversion of Cornelius and his household. In these 
early days he still appears as the head of the church®. 


— When Paul’s work amongst the Gentiles outside Palestine 


4 


had 


faised the question as to whether such converts should 


1 Mark viii. 29, &c. * Matt. xvi. 18. 
3 Cf. Gal. ii. 7, 8. 


E 











50 I PETER 


eS 
“conform to all the details of the joule law, 
James, declared for the more liberal policy. ‘V 
ye God,’ said he, ‘that ye should put a yo 
neck of the disciples, which neither our fathe: 
were able tobear!?’ Later on he visited Paul at 
and so far departed from strict Pharisaic rules a: Be 
to eat with Gentiles; but some of the Judaizing are 
came to Antioch, ‘certain came from James, and perl 
their influence he reverted to older habits—‘when they 
came, he drew back and separated himself, fearing them = 
that were of the circumcision*’ His unstable cng th 
ness had survived years of training under the greatest 
Master that ever taught, and the most remarkable ‘ 
experiences that mortal man could well undergo. His: 
vacillation broke up the good understanding between — 
himself and Paul; and the Apostle of the Gentiles — 
‘resisted him to the face, because he stood condemned? _ 
Here we take leave of Peter, as far as the New Testament 
narrative is concerned. He is not mentioned in the 
account of Paul’s last visit to Jerusalem®; probably he — 
had left the city. Both the New Testament and tradition “ 
convey the impression that the leadership of the Jewish e 
Christians had passed from Peter to James. Fie ae 
was the stronger and more consistent of the two; he was _ 
probably of a narrower temperament and dherefote more — 
popular with the Jewish party in the church; moreover 
he enjoyed the prestige of being the brother of the Lord. 
‘There is a very large number of traditions about Peter, — 
in which history and legend are so intertwined that they 
cannot be disentangled with any certainty. The Clemen- — 
tine literature * contains unhistorical legends concerning 
a series of contests between Peter and Simon Magus. 
Clement of Alexandria, writing about the same time’, 
! Acts xv. 10. ? Gal. ii. 11, 12. n Acts 3 xxi, 18. 
4 A collection of apocryphal writings written in the name 


of—but certainly not by—Clement of Rome, about A. D. 200. 
5 Stromateis, iii. 


INTRODUCTION 51 







ells us that Peter’s wife anticipated the modern Zenana 
ission, thus: ‘Peter and Philip had children, and both 
took about their wives, who helped them by ministering 
to women in their own homes [i.e. the women’s]; by 
‘their means the doctrine of the Lord penetrated without 
scandal into the privacy of women’s apartments.’ 
Tradition, however, does not throw any clear light on 
the questions when the Apostle left Jerusalem or where 
he went to. Apart from this Epistle, we last hear of 
him, in the New Testament, at Antioch, at variance with 
‘Paul. Probably, therefore, he did not stay long at 
“Antioch on that occasion. He may have returned to 
_ Jerusalem, or may have at once journeyed further afield. 
3 It is a natural conjecture that, at some time or other, he 
eoted the churches in the north-east of Asia Minor to 
which this Epistle is addressed ; but it is nothing more 
_than a conjecture. Dionysius, bishop of Corinth, writing 
-about A.D, 180, speaks of Peter as having taught at 
Corinth ¥; and some have seen allusions to such teaching in 
%: Cor. i. 12, iii. 22. But this tradition may have arisen 
; from the anxiety of the Church of Corinth to identify itself 
with the chief of the apostles. If the term ‘Babylon’ 
“in 1 Pet. v. 13 denote either the great city on the 
Euphrates, or the town of that name near the modern 
Cairo, Peter must have exercised his ministry at one or 
other of these places”. 
: But there is an early and widespread tradition that 
‘Rome was the scene ofthe last years or months of Peter’s 
“ministry, and of, his martyrdom; and ‘ Babylon’ is 
probably Rome. Indeed Eusebius* speaks of Peter as 
spending twenty years at Rome, and Jerome extends the 
"period to twenty-five years ; but these statements cannot 
be reconciled with the narrative in Acts, and must be 
due to some mistaken reckoning of Eusebius or his 





a a ah ass 


* Ap. Eusebius, Ch. Hist. ii. 25. 
? Cf. p. 44 and note on v. 13. 
‘3 Chronicon, 


E2 


52 % I revenge 





a ; a 
martyrdom in the Nerontaa persecution. Origen? tells 
that, being condemned to be crucified, he asked to be 


allowed to suffer head downwards, because he was Bobi’ 
worthy to die in the same way as his Master; and that — 
his request was granted. A picturesque legend? tells us” 
that the Christians of Rome, on the strength of our Lord’s | 
words, ‘If they persecute you in one city, flee ye to 
another,’ persuaded the Apostle to leave Rome to escape — 
the Porecuting. But at the gate Christ met him; and ~ 
Peter asked, ‘Lord, whither goest thou?” (Quo vadis ?) 
a 0 to Rome,’ he replied, ‘there to be crucified once 
more.’ Peter went back into the city to await his 
martyrdom. 

Prof. Ramsay proposes to set aula the testimony of 
these authorities as to Peter’s death under Nero, and to 
prolong his life as late as A.D. 80. But this seems to be — 
a desperate expedient to preserve the Epistle for Peter, — 
in spite of the evidence it gives—according to Prof. 
Ramsay—of having been written not earlier than about 
A.D. 80%. The evidence for Peter’s preaching and death 
at. Rome is very generally aogepted as conclusive. 
Clement of Alexandria tells us that Peter’s wife also 
suffered. martyrdom. 

An early second-century tradition® tells us that the 
second Gospel is Mark’s record of the preaching of Peter. 
The contents of the Gospel are consistent with this 
’ account of its origin, and the tradition is accepted by 
very many scholars. In the first four centuries there — 
were current several apocryphal works, bearing the name . 

5 


1 Dionysius of Corinth, l.c.; Tertullian, Siaes ‘33 Caius, f 
c. A.D. 220; Lactantius, c. A.D. 300; Eusebius, &a~, 

? Circa A.D. 250, ap. Eusebius, Ch. Hist. iii. 1. 

* Found in some editions of the works of St. Arabs bishop 
of Milan, A. D. 374-397. 


GE. O. Ais 5 Papias, &c. 








INTRODUCTION 53 


of the Apostle, viz. The Acts of Peter, The Gospel 
according to Peter, The Doctrine or Preaching of Peter, . 
and The Revelation of Peter. 





ANALYSIS AND SIGNIFICANCE. 


The chief themes of the Epistle are summarized in 
iv. 19, ‘Let them also which suffer according to the will 
of God commit their souls in well-doing unto a faithful ' 
Creator.’ It is an exhortation to patient endurance, 
consistent Christian life, and steadfast faith and hope in‘ 
time of persecution. It deals at length and in detail with 
the principles of Christian conduct, and it and James are 
to the Epistles what the Sermon on the Mountis to the 
Gospels. It specially insists on Christ’s sufferings as an 
example and ground of patience and hope; and on the 
imminence of the second coming as a further motive for 
cultivating those virtues. Like John it dwells on the new 
birth. But it is chiefly remarkable because it is saturated 
with Pauline thought; and because in it two of Paul’s 

companions, Silvanus and Mark, are mentioned as ' 
associated with Peter. Thus»the Epistle implies close 
union and complete harmony between the two apostles. 

It contains the difficult passage as to the ‘ preaching to 
‘the spirits in prison,’ iii. 19, which, with iv. 6, is often held 
to refer to an offer of salvation, after death, to those who 

_ died before the Incarnation. 


! 
: 
: 


I. i. 1,2. Opening Salutation. 


_ FI. i. 3-12. Thanksgiving for, and exposition of, the 
_ privileges which Christians enjoy, even in the midst 
- of tribulations. 


III. i. 18—ii. 10. General exhortation to Christian 
consistency, in view of the privileges mentioned in the 
preceding section. 


54 I PETER 


Iv. ii, 1l—iv. 11'. Detailed directions as to con- 
duct, enforced by the example of Christ and the certainty 
of future bliss. 

(a) Introductory summary (ii. 11, 12), 

(6) Obedience to authority (13-17). 

(c) Slaves. Christ the example of patient endurance of 
unmerited ill-treatment (18-a5). 

(d) Wives (iii. 1-6). 

(e) Husbands (7). 


(f) The duty of mutual kindliness ambngst Maou 4 
and of patient endurance of abuse, enforced by the authority — 
of Scripture (8-12). | 


(g) General exhortation to a consistent life, that their 
suffering may be undeserved like that of Christ; that they 
may be able to look forward with confident hope tothe end i 
of all things,’ which is at hand. Doxology (iii. 13—iv. 16). | 


V. iv. 12—v.11"'. Further detailed directions. 
(a) Restatement of IV (g), (iv. 12-19). 
(b) The duty of elders (v. 1-4). 
(c) The duty of the younger Christians (5"). 
(d) The general duty of humble, watchful, and steadfast — 
faith (5>-9). e. A 
(e) Prayer and Doxology (10, rr), 


VI. v. 12-14. Closing Salutations. 





1 Opening with ‘ Beloved,’ and closing with Doxology. 





q 
4 
q 
: 
E 
a 
o 
E 
3 
3 
! 
a 
f 


THE SECOND EPISTLE GENERAL OF 
PETER 


DATE AND AUTHORSHIP. 


- Written in the name of the Apostle. The Second 
Epistle of Peter is written in the name of the Apostle; 
thus it begins ‘Symeon (R. V. text, Szzzom) Peter, a 
servant and apostle of Jesus Christ.’ Later on we read, 
‘Knowing that the putting off of my tabernacle cometh 


- swiftly, even as our Lord Jesus Christ signified unto me’,’ 


probably referring to our Lord’s words as to the ‘manner of 
death’ by which Peter ‘ should glorify God?” Again, ‘We 
were eyewitnesses of his majesty. For he received from 
God the Father honour and glory, when there came such a 
voice to him from the excellent glory, This is my beloved 
Son, in whom I am well pleased: and this voice we our- 
selves heard come out of heaven, when we were with him in 
the holy mount *’—an obvious reference to the Transfigura- 
tion, the only witnesses of which were ‘ Peter and James 
and John*” Again, ‘This is now, beloved, the second 
epistle that I write unto you®’—doubtless a reference 
to the first Epistle, which is also written in the name of 
Peter, and very generally accepted as the actual work’ 
of the Apostle. rs 

The simplest explanation of these passages, if we 
consider them entirely apart from all other evidence, is 


_ that the Epistle was written by Peter. But at the same 


time we must keep in mind the alternative that they may 


Bee Ch. ita: 2 John xxi. 18, 10. 8 Ch, i. 16-18. 
~* Mark ix. 2-8. 5. Chi tite rs + 












56 ra PETER — 


~be due to the literary method of an ae 
Apostle, who thus asserted his conviction 
expressing the mind of Peter’. : 
Relation tol Peter. In investigating the authorship 
of 2 Peter, we naturally begin by comparing it with 
1 Peter. It is important to remember that the author 
of 2 Peter, whether the Apostle or er else, was: ; 
acquainted with 1 Peter®. ease a 
We have here, therefore, two short letters, one, as we 
have decided, the work of Peter. We have no other 
extant writings of that Apostle *; and we wish * aeons 
whether these two short letters are by the e or | 
different authors. To decide such a question si 
by purely internal evidence is a most difficult task. — ‘tp 
is seldom possible to prove to the satisfaction of impartial _ 
judges that two such works either were, or were “not, 5, 
written by the same author. An adequate attempt at the 
solution of the problem would involve an ; 
examination of the ideas, style, and vocabulary of : 
down to the least important minutiae ; and we ee 
space for such a process. We must confine ourselves 
to a general statement of the facts, and of the way in ' 
which they are interpreted by opposing critics, = 
Where we have two religious works in the same _ 
language, and the author of the one was Metatied 8 
with the other, there must necessarily be resemblances — 
between the two; and even a considerable amount of 
resemblance is not strong evidence that both were written 
by the same author. On the other hand, two works by 
the same author are not likely to be written in exactly — 
the same style, or to express precisely the same ideas. ’ 
Even striking differences may not prove that two works . 
were written by different authors. We have to look at — 
the character of the resemblances and differences. — : 











' Cf. p. 2 2 Pet. ili, 1. 
8 There are oF course abstracts of his speeches in Acts. 









INTRODUCTION 57 


~ First as to resemblances, of which we will give a few 
specimens. There are some which are pretty obvious, e.g. 
both Epistles speak of ‘ Noah and seven others’ escaping 
* the Flood}. 


Certain striking words and phrases occur in both 


_ Epistles and nowhere else in the’ New Testament, e.g. 


‘virtue’ used of God?, ‘to be an eyewitness *,’ and ‘ eye- 
witnesses *,’ ‘without spot or blemish®.’. Such resemblances 


are fully explained by the fact that the author of 2 Peter 


- was acquainted with 1 Peter; and it has been maintained 


that they are more consistent with the use by one writer 
of the work of another, than with the composition of both 
Epistles by the same person. There are, however, details 
of idiom which have been adduced in favour of the Petrine 
authorship, but they are too slight and few to carry any 
weight. 

Of the very numerous differences, we can only cite two. 
The term “Saviour °’ occurs five times in 2 Peter, and-not 
at all in 1 Peter. The two Epistles use almost entirely 
different sets of names and titles of our Lord. 1 Peter 


has ‘Christ’ or ‘Jesus Christ’’; while 2 Peter usually 


has ‘(our) Lord Jesus Christ’ or ‘our Lord and Saviour 
Jesus Christ,’ and, once each, ‘Jesus Christ, ‘our God 
and Saviour Jesus Christ, and ‘Jesus our Lord®’ It is 
generally recognized that the differences of style and ideas 
make it very difficult to ascribe the two Epistles to the 
same author. Neither was this difficulty first discovered 
by modern critics, for Jerome tells us that, in his time, 


1 
2 


I Pet. iti. 20; 2 Pet. ii. 5. 
Gpetn, 1 Pet. ii. 9, R. V. ‘ excellencies,’ 2 Pet. i. 3; and also 
in its usual sense, 2 Pet. i. 5 and Phil. iv. 8, and nowhere else 
in the N. T. © 

3 énomrevey, R. V. ‘behold, 1 Pet. ii. 12, iii. 2. 

5 énérrat, 2 Pet. i. 16. 

panels th 00 dpcopou rat domidov, 2 Pet. iii. 14 domAot kat 
apdspnror : cf. 2 Pet. ii. 13, “spots and blemishes,’ omiAo Kal po@por, 

° owrnp. 7 <Jesus’ in A. V. of v. 10, 14, is a misreading. 

® 2 Pet. i. 1 (but cf, R. V. marg.), 2. 


58 UP 


there were many who denied that the E 
on account of the differences in ae 


1 Peter’. 
Relation to Jude. 


of the two passages: 


brackets [ ]. 


closely with the Greek. 


Jupr. 


4. (a) For there are certain 
men crept in privily, 

~ (d) even they who were 
of old set forth unto this 
sentence, 

(ungodly men, } 

(c) turning the grace of 
our God into /asciviousness, 

(5) and denying our only 
Master and Lord, Jesus Christ. 


[5- Destruction of the Is- 
raelites in the Wilderness. ] 


There is a very close re: 
between 2 Pet. ii. 1—iii. 3 and Jude 4-18, as 
from the accompanying table of the correspondin; 
Words identical in the ( 
printed in italics; where the same Greek words are | 
in different Foams an asterisk (*) is added; and clai 
occurring in one passage only are placed ms 
In a few instances the Revised Version, 
even English idiom, have been departed from, in ord 
make the resemblances and differences corr 


_destructive heresies, — 





















ao 
‘ia . => 
Ls BY; 
+ e 
o f 


a Peter. vi. 
Yt eae 


who shall privily bring 


(6) denying even the 
Pe bought them, —_ 

[bringing upon themse 
swift destruction.] 

(c) And many shall fo! l 
their /asciviousnesses ; 


spoken of. And in ieee 
ness shall they with Reet 


words make merchandise of 
you :] 3 : ey. 

(ad) hose. Sentheints ‘now ) 
from of old lingereth not, 


{and their destruction slum- 
bereth not.] Soe) ae ‘3 


Ale iF 
—_ 
1 © Plerisque eius esse negatur, propter styli cum priore es 


nantiam.’ 








4 ) Juve. 

3 6. And angels which kept 

4 not their own principality, 

_ but left their proper habita- 

tion, 

he hath ef in everlasting 

bonds under darkness unto 

_ judgement of the great day. 

$ q. (a) Even as Sodom and 

: Gomorrah, é 

' {and the cites about them, 

_ having in like manner with 

_ these given themselves over 

j to fornication, and gone after- 
_ strange flesh, | 

; (6) are set forth as an ex- 

ample, 

-. © suffering the punishment 

of eternal fire. 

/ 

8, Yet in like manner these 

F also in their dreamings defile 

the flesh, 


and set at nought dominion, 
and vail at dignities, 


9. But Michael the arch- 
angel, when contending with 
the devil he disputed about 
the body of Moses, durst xot 
brfig* against him a railing 
judgement*, but said, The 
Lord* rebuke thee. 

to. But these 

(8) vail at whatsoever things 
they know not : 

[and what they understand 

animally), 

(a) as the creatures without 
_ reason, 

(c) im these things are they 

destroyed. 


eee ee a ae ee 







INTRODUCTION ~ 


59 


2 PETER. 


4. For if God spared not 
angels when they sinned, but ~ 
cast them down to Tartarus, 

and committed them - to 


. chains! of darkness, to be 


kept unto judgement. 

(5. Noah and the Flood.} 

6. (a) And the cities of 
Sodom and Gomorrah, 

(c) he condemned with an 
overthrow, turning them into 
ashes, 


(6) having made them an 
example 

{unto those that should live 
ungodly ;] 

(7-9. Deliverance of Lot 
&e, 5] 

to. but chiefly them that 
walk after the flesh in the lust 
of dejilement; 

and despise domuniot. 

[Daring, selfwilled, ] 

they tremble not 7o rail at 
dignities : 

11. whereas angels, though 
greater in might and: power, - 


bring not a railing judgement 
against* them before the Lord* 


12. But these, 

(@) as creatures without 
reason, 2 

{born mere animals to be 
taken and destroyed,]} 

(6) railing in matters - 
whereof they are ignorant, 

(ce) shall 7m their destroying 
surely be destroyed, 


1 So R. V. marg.; R. V. text, ‘ pits.” 


60 
’ Juve. 


tr. Woe unto them! 


for they went in the way of 


n, 
and ran riotously in the 
error of} 
Balaam for hire, 


{and perished in the gain- 
saying of Korah.] 

12,13. These are they who 
are spots! i your Jove-feasts 
when they feast with you, 


{shepherds that without 
‘fear feed themselves ;] 
clouds without water, carried 
along by the windsy! |! 
[autamn trees without fruit, 
_ twice dead, plucked up by the 


) 


‘roots ; (13) wild waves of the 


' sea, foaming out their own 
Shame ; wandering stars, } 


for whom the blackness of 


darkness hath been reserved for 

ever. . 
{t4, 15. Quotation from 
noch.” 


16, [These are murmurers, 


complainers, walking after 


’ their lusts, |—and their mouth 
s eth great swelling 


[shewing respect of persons 
for the sake of advantage. } 


17. But ye, beloved, 


' R. V. marg.; in R. V, text, ‘hidden rocks.” ~ oi 7s. 


- * ae 
34 ot areas 
fl PETER ~ 









gression: a dumb ass spa 
with man’s voice 
the madness of the | , phet. J 


[they entice in 5 dus 
the flesh, by oath 


from them that li 


iii, 1, 2. % 


loved, ee. ie 


ee 
ee GN “f 


x 


J UDE.- 





4 vemember ye the words 
which have been spoken before 
__ by the 


apostles of our Lord Jesus 
Christ ; 

18. [how that they said to 
you,] 

In the last time there shall 
be mockers, walking after their 
own ungodly Justis. 


“9 INTRODUCTION wer es 


2 PETER. 


[the second epistle that I 
write unto you; and in both 
of them I stir up your sincere 
mind by putting you in re- 
membrance ;] " 

that ye should remember 
the words which were spoken 
before by the 

{holy prophets, 
commandment] 

of. the Lord and Saviour 
through your apostles : 

3. [knowing this first, that] 


and the 


in the last days mockers shall 


come with-mockery, walking. 


after their own lusts. 


ll i | ee ee I reesei. 


A careful examination of this table will shew that 
either the author of 2 Peter had read Jude or vice versa, 
Even here there is some measure of difficulty in de- 
termining which is the original, the more so as the 
decision of this question has some bearing on the problems 


_ of the date and authorship of the two Epistles. There is 


2 ee ee 


_ made by the author of 2 Peter}. 


ae eee ee 


always a temptation to interpret ambiguous evidence in 
favour of one’s own theories. “Thus Jude 7, 13, have 
been regarded as expansions of 2 Pet. ii. 6, 17, and, 
therefore, as evidence for the priority of 2 Peter. But, 
on the whole, there is more in 2 Peter that looks like 
expansion ; and it is comparatively easy to explain many 
of the differences as omissions or alterations from Jude 
: In 2 Peter, verse I1 of 
chapter iis unintelligible apart from the parallel passage, 
Jude 9; it is not clear who are meant by ‘them,’ possibly 
the sinners of the previous verses. But if so why should 
‘angels’ be brought in as their accusers? This verse 
is at once explained by a comparison with its parallel; 
it is an adaptation of Jude 9 to a slightly different 


* Cf. Commentary on 2 Peter. 


62 MI PETER 2636 eta 






context. The episode of Michael toa Moss ge 
from an apocryphal work; 2 Peter was anxious to avoid — 
any reference to so doubtful a source of information, and — 
so generalized the idea. Similarly 2 Peter omits the 
quotation from the apocryphal Book of Enoch given im 
Jude 14, 15.- Again, if 2 Pet. ili. 2, 3, were the 

there is no reason why Jude 17, 18, ‘should omit reference 
to the ‘prophets’ and the ‘commandment.’ But if Jude 
were the original some such alterations as those made — 
n 2 Peter would be necessary. The language in Jude, ~ 
‘Remember .., the words... spoken... by the apostles... 
how that they said,’ implied that the author was not an- } 
apostle; and it would be natural for Peter, or any 0 one 
writing in his name, to modify the verse so as to remove. 
this implication. ‘ Your apostles” for instance, might 
denote a group to.which Peter did not belong. An ex- 
haustive comparison of the two Epistles leaves a decided - 
impression that Jude is the original. It is true that a re- 
spectable array of scholars might be cited in support of the _ 
opposite view’, but the weight of authority is im favour of — 
the priority of Jude*. The author of 2 Peter may have — 
worked from a MS. of Jude, or from his recollection of 
that Epistle, probably sometimes from the one — some- 
times from the other. 

Relations with the rest of the New Testament. 
There are a few slight parallels between our Epistle 
and books of the New Testament other than 1 Peter and 
Jude; they are not, however, enough to suggest any direct 
literary connexion. For instance, the Greek 
for ‘the reward of iniquity *’ is only found in Aets and in 
this Epistle. There are also other points of contact with 
the Acts and the Pastoral Epistles ; e.g. the terms ‘ godly’ 
(adj. )," ‘godliness ** only occur in the Acts, the the ‘Pasteral 


Peg. L aon (Speaker's Come) ), Spitta, Zahn. 


® e.g. Chase (Hastings’ Dict. of the Bible), Harnack, Holtz-” 
mann, Salmon, Weiss. 


* Acts i. 18; 2 Pet. ii. 13, 15. * eiceBns, eboéBaa. 


INTRODUCTION 63 


epistles, and 2 Peter’. ‘Saviour’ is a favourite word in 





with the works of the Jewish Alexandrian philosopher 
hilo®, and also with those of Josephus*; but in neither 
e pinks the evidence seem to ea to a proof. — 
Parallels have been pointed out between our Epistles 
and Hermas, Clement of Rome, Clement of Alexandria, 
Theophilus of Antioch, Irenzeus, and other writers of the 
econd century; but they are similar in character to 
hose cited between James and the literature of that 
eriod, and do not afford appreciable evidence that 
2 Peter was known to any of these writers. 
Early and other testimony. There is practical 
greement that ‘no certain trace’ of this Epa can be 
ound until far on in the third century*. It is not 
included in the Peshitto or Syriac Version, or in the 
earlier editions of the Old Latin Version®, or in the 
‘Muraiorian Canon’. There is no evidence to shew that 
t was known to Irenzus, Tertullian, Clement of Alexan- 
dria’, or Cyprian. Hippolytus, however, seems to have 
been faequainted with it. Origen is the first writer who 
connects Peter’s name with the Epistle, and he speaks of 
the Petrine authorship as doubtful® Eusebius includes 











1 


2 Pet. i. 3, 6, Db ii. 9, li. 11. ‘To be godly’ and ‘ godly? 
(adv.) only occur in Acts and the Pastorals. 
1 ? Circa B. C. 20 toA.D. 50. Cf:Salmon, N.7. Introd. pp. 549 f. 
_ 3 Cirea A.D. g5. Cf. Abbott and Farrar, Expositor, 1882, 
nd Hatch, Encyc. Brit., ‘ Epistles of Peter.’ 
_ * So Weiss, Eng. tr., ii. 169. 
5 Westcott, VW. 7. Canon, pp. 260 f. 
_ ® Which, however, also omits 1 Peter. 
7 Cl. Al. is said to have commented on the ‘ Catholic Epistles,’ 
t it is not expressly stated that this term included 2 Peter. 
Eusebius, Ch. Hist. vi. 14. 

® Ap. Eusebius, ibid. 25. 









= 
























64 wl PETER | -o 


it amongst the disputed books*. Dion 
catechetical school of Alexandria in the second 
the fourth century*, speaks of the Epistle 7 
and not in the Canon*. Jerome mentions 
time it was rejected by many. ; 
Our Epistle is found in the various MSS. e e 
Catholic Epistles, including the oldest; it was recogni 1 
as canonical by the Council of Carthage, A.D. 397; and. 
from this time onwards was very generally accepted i 
the West, in Egypt, Palestine, and at Constanti 
Probably the recognition by these various auth 
involved an otiose assent to the Petrine authorship; 
but there is no evidence that it was due to any deliberate 
critical judgement. In Syria and elsewhere in the E; 
it was not fully accepted for centuries. i 
With the revival of criticism at the Reformation, | the 
old doubts asserted themselves afresh, and the Pettine 
authorship was rejected by Calvin‘ and Erasmus. 
Internal evidence. The Epistle, as we have | seen, 
is expressly written in the name of the Apostle. Othe 
wise the contents do not point to authorship by Peter. 
We have already mentioned that the style is different 
from that of 1 Peter. A further difficulty is the ref 
in iii. 15, 16, to ‘all the epistles’ of Paul as misinterpret 
‘like the other scriptures.’ It is extremely difficult to 
believe that during the lifetime of Peter, the Paulin 
Epistles had already been placed on a level with ht 
Old Testament. 
Conclusion as to authorship. Letas tee stimate 
thé conclusions indicated by the evidence. On the o 


- Antilegomena, Ch. Hist. iii. 25. 

? Died in A. D. 394 or 390; at the age of more than dee 

* At the end of his commentary on the Epistle, catant only in 
a Latin version. 

* Calvin, however, considers that though 2 Peter was not 
actually written by the Apostle, it is Petrine in ae. — of 
expressing his teaching. ~as 


7 










INTRODUCTION 65 


yand, the Epistle is written in the name of Peter. It 
s so frank and spontaneous, so earnest and spiritually- 
minded, that it was evidently written in perfect good faith. 
‘It has, however, been pointed out! that some one other 
than the Apostle might write in his name, as a mere 
‘matter of literary method, without any intention to deceive. 
_ All the other important evidence is strongly against 
the Petrine authorship. Passing over less serious diffi- 
culties, we may enumerate the use made of Jude; the 
difference of style from 1 Peter; the reference to a 
‘number of Pauline Epistles as ‘scripture’; the silence 
of the first two centuries, and the doubts of the third and 
fourth. The use of Jude, indeed, is rather a stumbling- 
block to modern sentiment than a weighty objection. 
‘The literary conscience was not yet aware of the sin 
of plagiarism,’ and it appears from the indebtedness of 
‘1 Peter to the Pauline Epistles that the chief of the 
apostles was sometimes dependent upon others for ideas 
“and their expression. The departure from the style of 
1 Peter might be due to the assistance of a secretary 
in writing 2 Peter. But there seems no satisfactory. 
explanation of the reference to the Pauline Epistles as 
Scripture, if our Epistle was the work of Peter. 

_ The absence of early external evidence has sometimes 
been explained by the brevity of the Epistle. But Jude 
is much shorter, and Jude was a far less important 
personage than Peter; yet the external evidence for 
' Jude is much stronger than that for 2 Peter. It has been 
suggested that our Epistle was eclipsed, as it were, by 
1 Peter, and therefore ignored. The argument is not 
very plausible. Philemon, for instance, is even. shorter 
_ than Jude, yet it was not eclipsed by the thirteen Pauline 
Epistles; and the external evidence for it is far more 
_abundant than for 2 Peter. It is, no doubt, possible 
that a short letter of Peter may have been lost sight of 





© General Introduction, p. 10. 
F 



























66 II PETER | at 


for a time, and discovered about pe eat 
century; but it is clear from the doubts’ of! ne 
church that when 2 Peter made its appearance, it 
not accompanied by any credentials which could e: 
its Petrine authorship. But, as Professor Perabo 
‘Since the end of the fourth century no new reve 
has been made to enlighten the Church on ‘the s 
of the Canon; and therefore we can have no infall 
certainty on matters about which learned of that 
age thought they had not evidence to warrant a confident 
assertion.’ The acceptance of 2 Peter by various sec 
of the church after the fourth century establishes 
canonical authority, but adds nothing to the evidenc 
for the Petrine authorship. Such acceptance was" ot 
due to the further prosecution, but to the abandonment 
of critical investigation. Naturally the conventional title 
of an epistle beginning ‘Simon Peter, a servant ‘aud 
_apostle of Jesus Christ,’ was the ‘Second Epistle ¢ 

Peter,’ and the title ‘Peter’ is used by writers like 
Origen® and Didymus, who rejected the Petrine auth 

ship. Popular criticism is always eager to take the li c 
least resistance, to connect documents with distinguished 
names, to evade the discomfort of uncertainty, es ce) 
treat conventional phrases as literal statements of fa 
Moreover, the principle that apostolic authorship ¥ 
a condition of canonicity was two-edged. Popular lo 
would readily draw the conclusion that since 2 Belin aS 
practically recognized as canonical, it must have been 
written by the Apostle. In the absence of any com- 
manding scholarly authority, the popular assumption that 
Peter wrote both the Epistles which bore his name passed 
unchallenged till it attained the dubious tenes et ’ 
tradition. 


! N.T. Introduction *, p. 500. 

* Only in the untrustworthy Latin translations we Rufin 
through which, however, Origen’s views would be kne 
Western readers. - 












INTRODUCTION 67 


On the whole, the available evidence is against the 
Petrine authorship of 2 Peter; but the view of Calvin, 
revived by some modern critics, that the actual author 
based his work on sayings or writings of the Apostle, is 
by no means impossible. 
_ Conclusion as to date. If the Petrine authorship 
“were accepted, the reference to the Pauline Epistles and to 
1 Peter and the use of Jude would require a date at the 
-yery end of the Apostle’s life, i.e. about A.D. 66. But 
these features are more easily understood if the book was 
written still later, i.e. some time in the second century. 
_ The external evidence shews that it was in existence 
_ before the close of that century, hence the Epistle is very 
commonly dated between A.D. loo and 175. 
Personality of the author. In connexion with 1 Peter 
 asketch of the Apostle’s life was given. If 2 Peter had 
i a different author, we can only say that he was some devout 
Christian and careful student of apostolic literature. His 
use of Old Testament history by no means proves him to 
_ be a Jew. If we ascribe the Epistle to some one other 
_ than Peter, we have no more right to brand the author as 

a ‘forger’ than we have to style Peter a. ‘dishonest 

plagiarist,’ if we accept his authorship. 

_ Current views. The Petrine authorship has been 
_ defended—not in all cases as certain, but as at any rate 
_ probable—by a number of critics, e.g. Alford, Olshausen, 
“4 and Keil, and, more recently, Lumby, Salmon, Warfield, 
- Spitta, and Zahn. Those who take this view usually 
_ date the Epistle in the closing years of Peter’s life, and 


Z 


after 1 Peter. Spitta, however, places 2 Peter before both 





1 Peter and Jude. Some critics, like Weiss, leave the 
_ authorship an open question. Others propose to sacrifice 

part in order to save the rest, e.g. Prof. Vernon Bartlet 
_ suggests that 2 Pet. ii. 1—ili. 7 may be a later addition 
to an epistle actually written by the Apostle. But the 
' Majority of recent critics follow Calvin and Erasmus in 
rejecting the Petrine authorship. Ewald assigned the 


F 2 





68 Il PETER 





Hausrath, Ritschl, Adeney, &c., to about A.D. 100-150 ‘ 
Harnack to about A.D. 160-175. It is usuallyr garded 
as later than 1 Peter. yt peters 





CIRCUMSTANCES OF COMPOSITION. tte 

Place of writing. If Peter be accepted as the author, 
the Epistle will have been written at Rome, like 1 Peter, 
on similar grounds. If it is not by the Apostle, it was 
probably composed by a member of one of the churches 
for whose benefit it was intended, i.e, in Asia Minor’. 4 

To whom addressed. Although the opening salutation 
is general, ‘to them that have obtained a like precious 
faith with us,’ later on it is implied that the letter was 
written for the recipients of 1 Peter— This is now... the 
second epistle that I write unto you®’ It professes 
therefore to be addressed to ‘the elect who are sojourners 
of the Dispersion in Pontus, Galatia, Cappadocia, Asia, 
and Bithynia*’. If Peter was the author this description 
may be taken in the same sense as for 1 Peter. Other- 
wise it may be merely part of the literary setting. 
Certainly the Epistle seems intended for Gentile Chris- 
tians; there is nothing to suggest that it was meant 
specially for Jews. It is clearly addressed to Greek. 
speaking communities acquainted with the Pauline Epistles 
and with 1 Peter, and fully recognizing the authority of 
both apostles, but apparently not familiar with Jude. 
These communities had been evangelized by a group 
of apostles which did not inciude Peter*. They were 
troubled by false teachers similar to those referred to in 
the letters in the Apocalypse to the seven churches of Asia 
_Minor. Probably, therefore, it was first circulated in 
Asia Minor. 

Occasion. The Epistle is anxious to promote the 








* See next paragraph. * 2 Pet. i, 1, ili. 1. 
Pix Pe i. CR phaal 4 2 Pet. iil. 2. 













INTRODUCTION 69 


eral edification of its readers; but it was specially 
written to deal with two particular difficulties. First, 
the churches addressed were disturbed by false teachers, 
‘who apparently taught some form of Antinomian Gnosti- 
cism, such as is known to have been current in Asia 
Minor in the second century, having grown from germs 
‘referred to in Colossians and the Apocalypse. Their 
gnosticism consisted in a claim to superior enlighten- 
ment, gvoszs, in virtue of which they set aside the 
authority of the church and the restraints of Christian 
morality’. They thus became Antinomian, i.e. they set 
themselves in opposition to? the law’ of faith. A tendency 
to Antinomianism has always accompanied the undue 
emphasizing of Paul’s teaching on justification, and these 
false teachers claimed his authority for their erroneous 
doctrines*. Perhaps the idea of writing this letter was 
suggested to the author by his meeting with the Epistle 
of Jude, and being struck with its suitability to the 
churches of his own time and country. It is even possible 
that his copy of Jude did not contain the opening verses, 
_and was not described as Jude’s. The author may have 
_ been told or may have imagined that Peter was the author 
of Jude, and thus have been led to write his expanded 
_ version in the name of the chief of the apostles. 


ANALYSIS AND SIGNIFICANCE 


THE use made by 2 Peter of Jude is an interesting 
example of the introduction into a work, without 
acknowledgement, of a new edition of a portion of 
an older work, a common habit of ancient Easterrf 
| authors. The object in the present instance was to repeat 


? 2 Pet. ii. 10, 19, &c. 2 Anti. 
. 3 Nomos. * 2 Pet. iii. 15. 


yo _ iI PETER 


















‘knowledge’; for its teaching on inspiration, 

its reference to the Transfiguration, i. 16, 17 ; its 
ment of the difficulties raised by the delay of the. 
Coming, iii. 1-10 ; its picture of the close of the 
dispensation by the destruction of the universe fre, 
iii. 7, 10, 12; and its reference to the Pauline Epistles a: S 
canonical and sometimes obscure, iii. 15, 16. 


i. 1,2. Salutation. is 
3-11. Preliminary general exhortation to steadfastness, nd 
an intelligent, consistent Christian life. ‘bserP nis 


12-18. Peter confirms the readers in their tai edtytg on 
his authority as an eye-witness of the Transfiguration. 


19-21. How that faith is also confirmed by the ola Te 
ment, properly understood. 


ii. 1—iii. 4. St. Jude’s warning to the 
repeated, and applied to the circumstances of the readers. G 
the Epistle. Examples from the Old Testament of false teac! 
and sinners, and their doom, and the deliverance of the faiti 
Fallen angels. The Antediluvians and Noah, Sodom 
Gomorrah and Lot. Description of ;the false teachers, + ho 
are compared to Balaam, and will incur a similar doom. The: 
disastrous consequences of falling from grace. = 


t 





The Epistle is written to remind its rete of the tea 
of the prophets and apostles, especially th 
immoral scoffers would arise. 


iii. 4-9. The argument of the scoffers and its refutation, ¥. 


‘ 
10-13. The Day of Judgement and its sequel; such a 
prospect should be an incentive to holy living. § = 


14-18. Final exhortation to consistency and steadfastness 


reinforced by the authority of the Pauline eile properly 
understood, 





1 See on Jude. vs 








- 


» THE FIRST EPISTLE GENERAL OF 


JOHN 


DATE AND AUTHORSHIP. 


Anonymous. The First Epistle of John is entirely 
anonymous; it does not in any way, either directly or 
indirectly, claim to be written by the apostle John. But 
the title of the Epistle in the oldest, fourth-century, 
manuscripts of the Greek text is "Iwavyov a’, or I John. 

Relation to other Johannine books. In tone, ideas, 


_ style, and vocabulary our Epistle very closely resembles 


the fourth Gospel and 2 and 3 John. It is pervaded by 
the same earnest, affectionate spirit, and displays the 
same interest in the doctrine of the Person of Christ. 
It’ pursues the same method of developing an idea by 
a series of short co-ordinate clauses, similar in form, but 
presenting different aspects of the same truth by slight 
variations of expression—a method which has much in 
common with the parallelism of the Psalms and other 
ancient Hebrew poetry; e. g.— 

I John iv. 7, 8, 11, 12. ‘Beloved, let us love one 
another: for love is of God ; 

“And every one that loveth is begotten of God, and 
knoweth God. 

“He that loveth not knoweth not God ; 

‘For God is love.’ 

‘Beloved, if God so loved us, we also ought to love 
one another.’ 
‘If we love one another, God abideth in us.’ 
John i. 1-3. ‘In the beginning was the Word, 
‘And the Word was with God, 























ty 


472 4 I One 


‘And the word was God. =e 
‘The same was in the beginning with God. 
‘All things were made by him; 
‘And without him was not ay soilhel that 
been made.’ “en 
Similarly there is a constant tendency +in both 50! 
and Epistles to recur to an idéa after an interval, ex 
pressing it in the same or slightly different words, eg— 
I John ii. 6. ‘He that saith he abideth in him ought 
himself also to walk even as he walked’ = 
iii. 6. ‘ Whosoever abideth in him sinneth nets 
lii. 24. ‘He that keepeth his commandments 
in him? 

John xv. 4. ‘The branch cannot bear fruit of 
except it abide in the vine.’ ee thy 
5. ‘He that abideth in me, and I in hind the. am 
beareth much fruit? ia 

10. ‘Ifye keep my commandments, ye shall ; 
my love.’ Lenn 
The strong emphasis laid alike by the Gonpains ‘ 
Epistles on the same great themes is ae ar: the 
frequent use of such key-words as :— r 


NUMBER OF TIMES USED IN: 


















World (xécpos) 2. 2. 78 23 

Life ((am) . . . . ss 41 13 3 
Death (@avaros) . . . . 8 6 z 
Truth (dAjBea) 2. 2. . 25 20 

Falsehood (wed5os) . . . I 2 

Light (¢@s). . wh tips 22 6 

Darkness (cxoria) SY 8 5 

Darkness (oxéros) I I 


Genuine (R. V. ‘true’), 


(dAndivés). . ae oe 9 4 
Love, v. (dyanay) . yb Set px 36 gr 
Love, m. (a4yam) . .. . 7 18 
Love, v. ee a As 13 


Hate, v. (moeiv) . . . 4 it ‘S 


858k. Bota Rear | =T us F 


i 


INTRODUCTION 73 


It. will be noted that both Gospel and Epistles are 
alike fond of contrasts, Life and Death, Light and Dark- 
néss, Love and Hate; and prefer to dwell on the positive 
ideas, Life, Light, and Love. 

Another feature common to these works is the slight 
use made of the Old Testament. The Gospel contains 
fewer Old Testament phrases and quotations in proportion 
to its length than any other of the longer books of the 
New Testament ; the Epistles shew hardly any trace of 
the direct study of the Old Testament ; they might almost 
have been written by some one who had never read any 


_ portion of it, but had heard something of its history and 


teaching, so that he could refer to such an incident as the 
murder of Abel by Cain’. 

Prima facie, at any rate, such resemblances as have 
been described and illustrated leave a very strong 
impression that the fourth Gospel and the Epistles are 
the work of the same author. 

When, however, we compare the Epistles with Revela- 
tion, the result is entirely different. There are, indeed, 
resemblances; these are illustrated by the table on the 
vocabulary of the Johannine books given above. The 
same table also exemplifies the striking differences 
between the vocabularies of the Revelation and the other 
books. Revelation also has its characteristic words ; e.g. 
‘endurance,’ Ausomone, occurs in it seven times, and is 
common elsewhere in the New Testament; ‘ Almighty,’ 
pantokrator, occurs in it nine times, and also once in 
a quotation from Isaiah in 2 Cor. vi. 18; neither of these 
words occurs in any of the other Johannine books. 
Again, the Greek of the Gospels and Epistles is very 
simple but also grammatical and idiomatic, that of 
Revelation is the broken Greek of a foreigner who has 
learnt the language imperfectly. The Epistles, as we 
have seen, shew scant traces of the literary use of the. 





? 1 John iii. 12; but cf. Hiihn, A. 7. Citate, p. 270 


74 I JOHN | 


Old Testament, but a large part of Revelati 
mosaic of phrases from the Hebrew Scriponiey¢ the = 
Gospels and Epistles are practically Pauline, a natural — 
development from the teaching of the Apostle of the 
Gentiles ; the Revelation is the most Judaizing document 
in the New Testament. As far as purely internal evidence — 
is concerned, the prima facie impression, at any rate, is 
that the Revelation was written by some one other than 
the author of the rest of the Johannine books. Dionysius, 
bishop of Alexandria, A. D. 248-265, insists at some length 
on the differences between the Revelation and the other 
books as a reason for ascribing the former to os eet 






‘John,’ not the Apostle *. 

Relation to the rest of the New Testament. — The 
theological standpoint of the Epistle is that of the Pauline 
teaching in its final form. The author moves in this 
sphere of ideas with an ease, freedom, and originality 
which imply familiar acquaintance and mature reflection. 
He assumes the Pauline positions as to the offer of the 
Gospel on the same terms to Jew and Gentile, as to. the 
freedom of Christians from the obligations of the law*, 
and as to the Person and atoning work of Christ. The 
author of 1 John probably did not make literary use of 
Paul’s Epistles in writing his own, but he must have 
written some time after that apostle. Parallels with the 
other books of the New Testament are such as would 
arise from the authors’ independent study of primitive 
Christian teaching. 

Barly testimony. Passing over parallels of doubtful 
significance, we meet with the first certain traces of our 
Epistle in Polycarp and Papias. Thus 1 John iv. 2, 3: 


? Ap. Eusebius, Ch. Hist. vii. 25. 

? This point is more important here than in reference to James ; 
the latter may have been written to a purely Jewish church, which 
took the law for granted, and was ignorant of any controversy on 
the subject; but 1 John cannot have been written exclusively 
to Jews. 





INTRODUCTION a5 


‘Every spirit which confesseth that Jesus Christ is come 
in the flesh is of God: and every spirit which confesseth 
not? Jesus is not of God: and this is the spirit of the 
antichrist.’ Polycarp? vii: ‘ For every one who does not 
confess that Jesus Christ is come in the flesh is anti- 
christ: and every one who does not confess the testimony 
of the cross is of the devil.’ 

Eusebius ° tells us that Papias * made use of our Epistle, 
but does not state that he spoke of it as John’s. These 
references, however, shew that 1 John was in existence 
early in the second century, certainly before A.D. 120. 
The Epistle, however, is expressly referred to as John’s 
by the various authorities of the end of the second 
century and the beginning of the third, viz. Ireneus, 
Clement of Alexandria, Tertullian, Origen, and the 
Muratorian Canon. It was included in the Old Latin 
and Peshitto or Syriac Versions; it is placed by Eusebius 
among the Homologoumena, or books universally accepted, 
and is spoken of in similar terms by Jerome. With two 
or three very insignificant exceptions it was always 
accepted as canonical and Johannine until the Reformation. 

Internal evidence. The errors attacked in 1 John 
were akin to those taught by various heretics of the 
second century. The emphasis laid on the coming of 
Christ ‘in the flesh®’ suggests the teaching that denied 
the reality of the Incarnation, and asserted that Christ 
only appeared to be man; that, for instance, the Spirit 
descended upon the man Jesus at his baptism, and left 
him before his crucifixion®. The distinction between 
‘sin unto death’ and ‘sin not unto death’’ might refer 
to the idea that sin after baptism could not be forgiven. 


! There is a various reading ‘ annulleth.’ 

* The authorship of this letter by Polycarp has been challenged, 
but is now generally accepted. 

® Ch. Hist. iii. 29. * See p. 38. 

5 1 John iv. 2, 3. 

® Doceticism, one aspect of Gnosticism. ¥ John v. 16. 







16 1 JOHN ~ 


: re 
Other features also shew that the | 
written in the very early days of the church. 
the last hour.’ There were those who sought to 1 
Christians astray; and antichrist, whose coming h 
been long looked fir, was ‘now... in the world okey P 
Indeed, there were ‘many antichrists*,’ re CS 
Conclusion as to date and authorship. — In view of | 
the striking resemblance between 1 John and the fourth — 
Gospel, and also of the marked contrast between it and 
Revelation, a complete discussion would consider all the — : 
evidence as to the two other books. Such a dipeupeion ‘0 
would be out of place here, and the reader is referred to “3 
the volumes dealing with the other Johannine writings. nd 
The evidence directly connected with 1 John is quite ‘ 
consistent with authorship by the Apostle ; the external n 
evidence distinctly favours that view, and the internal — 
raises no strong objection. It is altogether reasonable - 
to suppose that views which were prevalent in the second — 
century had already made their appearance at the close — 
of the Apostolic Age. STH Me 
If therefore we may here assume that John wrote the - 
fourth Gospel, we shall also ascribe to him this Epistle. ’ 
It is not quite certain which of the two books is the 
earlier; probably they were written about the same time, 
so that an approximate date, A.D. 90-100, if accepted for ¥ 
the Gospel, will also hold good for the Epistle. = 
Current views. The majority of scholars hold that 
the two works were written by the same author, and 
that the Gospel is the earlier. As a Tule, therefore, 
acceptance or denial of Johannine authorship, if held for 
- the one, is extended to the other. So, too, those who 
ascribe the Gospel to John the Presbyter, or some John 
other than the son of Zebedee, usually hold the same 
view as to the Epistle ?. 
As to date, some have placed 1 John shortly before 


+ 1 John ii. 18, 26. iv. 3. 2 Cf. vol. on Gospel of John. - 


oy. 
‘ . Lf 
ane 3 





ud 
Fe 


; INTRODUCTION 7 
b. 


A.D, 70, on the altogether insufficient ground that ‘the 
- last hour’ may refer to the last days of Jerusalem, as 
the closirig period of the old dispensation. On the other 

hand, it has been placed in the last half of the second 
century. But, for the most part, the dates assigned to 
the Epistle range between A.D. 80 and A.D. 120. Those 
who ascribe it to John date it towards the close of his 
life, about A.D. 80-100; those who reject the Johannine 

authorship still date the book in the same period or some- 
what later. 


CIRCUMSTANCES OF COMPOSITION. 


Place of writing. The Epistle itself neither states nor 
implies anything as to the place where it was written, 
but tradition suggests Ephesus, where John is said to 
have spent the closing years of his life. 

To whom addressed. The absence of any address, 
introductory greeting, or closing salutation has suggested 
that 1 John is not a letter but a treatise; or that, if it 
is a letter, it was written for all Christians, and not for 
any particular church or churches. But;:1 John is 
throughout an earnest personal appeal to those with 
whom the writer was well acquainted, and in whom he 
took a deep interest. He writes to ‘my little children’’; 
he knows the spiritual condition of various classes amongst 
his readers, that the fathers ‘know him which is from the 
beginning,’ the young men ‘ have overcome the evil one,’ 
the little children ‘know the Father’; and knows also 
that there are those who seek to lead them astray. He 
seems, therefore, to be writing for some church or churches 
with which he was personally connected. If John wrote 
the Epistle at Ephesus, it was probably written for the 
Christians of Asia Minor. Augustine, indeed, according 
to the extant text of his works, quotes 1 John iii. 2 as 


‘1 John ii. 1. ? 1 John ii. 13, 26. 


78 1 JOHN | 


being said by John in the Epistle to the Parthia but 
this destination is most improbable in itself, aapithok . 
corroborated by any important authorities. Hence it is 
commonly supposed that ‘Parthians’ is a blunder of a 
copyist, corresponding to a misprint; or that Augustine 
made a mistake. Ly 

Occasion. The Epistle was written to combat the ; 
errors as to the Person of Christ, and the Christian life — 
and hope, which later on became prevalent and defined — 
under the names of Gnosticism, Doceticism, Montanism, — 
&c.? Moreover, as controversy is usually fatal to mutual — 
good feeling amongst Christians, the circumstances gave — 
special occasion for John to insist upon his favourite truth — 
that Christians should love one another, It has been — 
suggested that the Epistle was written as a commentary — 
on some of the ideas of the Gospel, and was perhaps 
intended to be circulated with it. 









LIFE OF ST. JOHN. 


Here, again, the reader is referred to the volumes on the ~ 
Gospel and Revelation for a fuller treatment of the 
subject, since 1 John and the fourth Gospel stand in 
practically the same relation to the character, life, and 
work of the Apostle. Here, therefore, very little needs 
to be said. Like most of the apostles, John was a 
Galilean; like Peter and Andrew and his own brother 
James, he was part-owner of a fishing-boat, and worked 
and traded as a fisherman; if, as is often supposed, he 
was first cousin to Jesus, this relationship is a point of 
resemblance between him and James and Jude, the 

1 Quaest. Evangel. ii. 39: ? Internal evidence, p. 75. 

* *His mother’s sister’ in John xix. 25 is often identified with 


‘Salome’ and ‘the mother of the sons of Zebedee’ in the 


passages, Mark xv. 40, Matt. xxvii. 56; so Westcott on John 
xix. 25. 


+ 
i 
q 


; 


INTRODUCTION 79 


brethren of the Lord. Like Peter and Andrew and his 


own brother James, he was first a disciple of the Baptist, 
and then one of the inner circle of the apostles of our 
Lord. Hence much that has been said of the early life 
of Peter, and James the brother of our Lord, and of 


 Peter’s life during the ministry of Christ, will also apply 


to John, 

Tradition states that the Apostle survived till the reign 
of Trajan, A.D. 98-117, if so he was probably younger 
than our Lord, and perhaps the youngest of the apostles. 
Possibly his youth may have been one cause of the 
special affection of Christ for him, which gained him the 
title ‘the disciple whom Jesus loved’’ 

In the Synoptic Gospels John is usually spoken of in 
connexion with the Twelve, the inner circle, or his 
brother James. He and his brother received from our 
Lord the title ‘Boanerges,’ ‘Sons of thunder?’; they 
suggested to him that he should call down fire from 
heaven upon an inhospitable Samaritan village*; they, 
too, asked that they might sit on his right and left in 
his kingdom’. -Probably the moving spirit on such 
occasions was the elder brother James, and we need not 
credit John with all the fierceness and ambition which 
they imply. There is also an utterance of the Apostle 
which is commonly cited as an illustration of his ‘ burning 
temper. We read that, on a certain occasion, ‘John 
answered him, saying, Master, we saw one casting out 
devils in Thy name, and he followeth not us; and we 
forbad him, because he followeth not us®.’ But the ‘we’ 
here is probably the Twelve, and the prime mover would 
be the impulsive Peter, seconded perhaps by James, the 


1 John xiii. 23, &c. This disciple is almost universally identified 
with John; the N. T., however, nowhere states that he was John. 

2 Mark iii. 17. The translation ‘ Sons of thunder’ is regarded 
by some as an inaccurate rendering added by an editor. 

® Luke ix. 54. 

* Mark x. 35; in Matt. xx. 20, their mother makes the request, 

° Mark ix. 38; Luke ix. 40, A. V. 


80 "JOHN Tiree 








. q — a 


the action of the rest. His words to our Lord were — 
probably prompted by doubts as to whether they had 
done right. In the fourth Gospel John is specially 
prominent in connexion with the last week, the Passion, 
and Resurrection. Both here and in Acts! John appears — 
in close association with Peter ; their joint visit toSamaria — 
is John’s last appearance in Acts. The only mention of — 
him. in Paul's Epistles is the statement?, ‘James and 
Cephas and John, they who were reputed to be pillars, — 
gave to me and Barnabas the right hand of fellowship, 
that we should go unto the Gentiles, and they unto the 
circumcision.’ Thus, at Jerusalem, John naturally 
belonged to the Apostles of the Circumcision. ‘The 
martyrdom of his brother, James*, was probably a crisis 
in his life. On the one hand, such an experience would 
strengthen and refine his character; on the other, it gave 
him a position of greater independence and importance. 
There is, however, nothing in the Acts to suggest any — 
assertion of such independence on the part of John; 
initiative and decision always seem to rest with Peter, or 
James the brother of the Lord. 

The New Testament tells us nothing as to the Apostle’s 
later history, except that in Revelation we find him* at 
Patmos, and he writes to the churches of Asia Minor — 
with an authority which implies personal relations between 
himand them. There is a very large number of traditions 
concerning his later life. The most important statements 
are that he spent the closing years of his life at Ephesus; 
that he survived to extreme old age; that he was involved 
in controversy with heretics—the Gnostic Cerinthus or 
the Judaizing Ebion; that he had miraculous escapes 
from martyrdom ; and that his last years afforded many 
beautiful examples of love, forbearance, and. forgiveness. | 





‘ Acts iii, viii. 14. ? Gal. ii. 9. ® Acts xii. 2. 
* Revelation, however, is simply written in the name of * John,’ 
who is nowhere expressly identified with the Apostle. : 


: 
: 
: 
. 
: 
' 
7 


g ~ — INTRODUCTION 81 


5 ; We do not know how, or why, or when John left 


Jerusalem and came to Ephesus; or what interval, if 
any, intervened between his departure from the one and 


his arrival at the other. 


If we ascribe Revelation to John, we may suppose that 


it largely represents the thoughts and feelings derived 
from his Jewish training, and from the influence of his 


brother and the Apostles of the Circumcision. The 
martyrdom of his brother and his departure from Pales- 


tine set him free from such influences ; henceforth his 
mind was solely dominated by his recollections of the life 


and character and teaching of his beloved Master; and 


thus the Gospel and Epistles are the fruit of his inspired 


meditations and mature reflections. 


ANALYSIS AND SIGNIFICANCE 


THE general line of thought of 1 John cannot be shewn 
by a brief analysis ; the successive paragraphs are largely 
kaleidoscopic combinations of a few leading thoughts. 
The following is only a rough outline’ of the structure of 


‘the Epistle. 


i. 1-4. _ Introduction. 
The Apostle’s testimony to the Incarnation and its results, 


i. 5—ii. 17. The contrast. between light, truth, righteous- 
ness, love, and God, and those who walk in the light (the church) 
on the one hand; and darkness, falsehood, sin, hatred, and 
the Evil One, and those who walk in darkness (the world), 
on the other. The former overcome and abide; the latter are 
conquered and pass away. 


ii. 18-28. Warning against the ‘antichrists,’ false teachers 
who have separated from the church, and deny the reality of 
the Incarnation. 


ii. 29—iii. 18. The children of God are known by righteous- 
ness and by their mutual love. Sin is a mark of the children of 


_ the Devil, who hate the true believers. 





1 Cf. Holtzmann. 
G 







82 I JOHN 


iii. 19—v. 12. Righteousness and mutual love ai 
with faith alike in the Deity and Incarnation of Je 
with loyalty to the Apostolic Church. By these various 
Christians are assured that they are the sons of God, an: 
able to distinguish the true teachers from the false. 


t a 

v. 13-21. Practical conclusion: the assurance of eternal — 
life, and the efficacy of intercessory prayer for all — : 
the worst class of sinners. Summary of the of the © 
Epistle. toads 





This Epistle applies the teaching of the fourth Gospel* 
to the special needs of its readers. The latter were 
exposed to the errors taught by the forerunners of the» 
Docetic Gnostics, who denied that Christ was really 
Hence the Epistle emphasizes the reality of the Incarna- 
tion, and does not follow the Gospel in dealing at length 
with the relation of the Son to the Father. Similarly, — 
the Epistle is occupied with the nature of God as light 
and love, and does not dwell, as the Gospel does, on the 
transcendental attributes of Christ, while, however, it 
follows the Gospel in emphasizing his Divine sonship. 

Like the other general Epistles, it combats an Antinomiah 
tendency by insisting that morality is essential to the — 
Christian life. In face of teachers who misrepresented 
Christianity, the faithful are urged to unity and mutual 
love ; and one line of Christian thowee reaches its climax 
in the reiterated statement that ‘God is love, iv. 8, 16. 
Other notable features are the designation of Christ as 
the Paraclete or Comforter, ii. 1, of the false teachers as 
antichrists, ii. 18, and of the gift of the Spirit as an 
unction or anointing, ii. 20, 27; also the appeal for 
confirmation of Christian truth to the inner witness of 
the Spirit, v. 10, rather than to the Resurrection or any 
external Bi tienish ; the statement that the condition on > 
which prayer is answered is that it should he: tag ied 
to the will of God, v. 14. : 





1 Cf. pp. 71 ff. 


ne 


ee eee 


INTRODUCTION 83 


_ The passage on the ‘sin unto death,’ and ‘not unto 
death,’ v. 16, 17, has been the subject of much con- 
troversy. The famous verses on the three witnesses, 
v. 7. 8, cease to be an express statement of the doctrine 
of the Trinity when they are read in the correct text; 
and in v. 20 the words ‘ This is the true God” must be 
applied to the Father and not to Christ. 





JOHN Te 


DATE AND AUTHORSHIP, sa a 


Written in the name of ‘The Presbyter’ ‘This 
Epistle also is anonymous; it opens, ‘The presbyter to. 
the elect (lady or church).’ The identity of this ‘presbyter’ 
has been matter of controversy from the first Christian 
centuries until the present day. He is sometimes i 
with John the apostle—thus the title of the Epistle in 1 the 
oldest Greek manuscripts is "Iwdvvov f’, i. €. 2 John—some-_ 
times with a certain ‘John the Presbyter,’ who is said to : 
have lived at Ephesus about the same time as the 
Apostle. 

Relation to the rest of the New Testament. As we 
have already said’, the tone, ideas, style, and vocabulary 
of this Epistle present a marked resemblance to the 
fourth Gospel, and 1 and 3 John, and a striking contrast 
to Revelation. It contains the Johannine key-words*, 
‘love, truth, world,’ and is specially connected with 
1 John by a reference to ‘antichrist’ and other features, 
and with 2 John by the occurrence in both of a concluding © 
statement that he will communicate by word of mouth 
certain matters which he does not care to commit to 
paper®. As in each of the Pastoral Epistles the opening 
salutation includes the phrase, ‘Grace, mercy, peace.’ 
There are also points of contact with 1 Peter; in that 


Tn aie he oe fall 









> Cf. table, p. 72. — 
* “fokin i ii. 18, 22, iv. 33 2 John 7, 12; 3 John 13, 14. 


3 


INTRODUCTION 85 


_ Epistle the author styles himself a ‘co-presbyter,’ and 
sends greeting from an ‘elect (lady or church) +’ 

Early testimony. The general condition of the 
church seems to’ have been similar to that implied in 
the Teaching of the Twelve, e.g. the churches are urged 
not to receive itinerant teachers unless they are assured 

of the soundness of their doctrine. Irenzeus: and Clement 
of Alexandria quote the Epistle as John’s. It was perhaps 
included ‘in the Old Latin Version*.. The Muratorian 
Canon speaks of more than one Epistle of John.” Hence 
our Epistle was current as John’s before’the end of the 
second century. It was not, however, universally accepted. 
Origen was doubtful about it ; Eusebius placed it amongst 
the Antilegomena or disputed books ; while, according to 
Jerome, it was often ascribed to John the Presbyter. 

Conclusion. The external evidence is not inconsistent 
with authorship’ by John:: The doubts of early writers 
are probably due to the lack’ of express testimony to the 
Johannine authorship; and this lack of testimony was 
due to the shortness of the Epistle, and—if ‘the elect’ 

was a ‘lady’—to° its having: been addressed ‘to /an’ 
individual. We may therefore follow the internal evidence, 
and attribute 2 John tothe same author and period as 
the fourth: Gospel and the other Epistles®. 

Current views. The two shorter Epistles are usually 
ascribed to the same author as t John; a few scholars, 
however, reject this identity of authorship, more especially 
some who have accepted the Johannine authorship of 
the other books, but have ascribed 2 and 3 John to 
‘John the Presbyter,’ on account of the opening sentence 
in each Epistle. 

CIRCUMSTANCES OF COMPOSITION. 
Place of writing. The contents of the Epistle do 
' not directly help us to ascertain where it was written, but 
1 





SS e 
i 


a a ee en. 





Tebets Viel el Gs 
* The absence of any reference to 2 John in Tertullian may be 
due to its brevity. ° See p. 76. 






86 WJOHN. 


its close connexion with the Gospel oaas [ John supe 


that it may have been written from Ephesus*. — »: 
To whom addressed. If in the opening clasts pe 
render ‘to the elect lady,’ and take the words literally, 
the letter was written to some Christian woman, dis- 
tinguished for piety and zeal. There would be nothing 
to shew where she lived. In favour of this view we have 
the following facts: the phrase ‘elect lady’ would 
naturally be addressed to an individual, and the second 
person is sometimes used ; and a ‘house’ is spoken of, 
verse 10, and no church; ‘lady,’ £y7za, is shewn from 
letters preserved in early papyri* to be a common term 
of endearment ; the Third Epistle is certainly addressed 
to an individual. If this view is accepted, the ‘lady’ 
must be some eminent Christian, like Phoebe, Rom. 
xvi. I, or Priscilla, who had a church in her house, Rom. 
xvi, 5; and the ‘children’ are not merely her family, but 


’ the members of that church. These considerations are 


not conclusive, as personification is quite possible, and, if 


once adopted, personal terms, like £yr#a, would naturally 


be used. The general character of the exhortations, &c., 
better suit a church than a family ; and critics are divided 
on this question. It is, therefore, a possible alternative 
to take the phrase figuratively, and to understand ‘elect 
lady’ of some church, perhaps in Asia Minor. Clement 
of Alexandria, in an obscure fragment®, speaks of the 
Epistle as written to ‘virgins’; and states that it is 
nominally written to a Babylonian woman called Electa, 
but that the ‘election’ of the holy church is intended *. 


Occasion. The church addressed, or to which the 
‘elect lady’ belonged, seems to have been in danger of 


falling under the influence of false teachers, by whom 





» See p 2 T. R. Harris, Expositor, 1901. 

2 Extant i in a Latin translation, and possibly due in part 
or wholly to the translator. 

* Cf. commentary on verse 1. 


“ 


. 


_ oo | 


> 

INTRODUCTION 87 

| it was likely to be visited ; the letter is a caution against 
receiving them. 


JOHN THE PRESBYTER. 


_ Something has already been said about John the 
Apostle, in connexion with 1 John; it may be well to 
say a few words here about the other John, to whom 

some or all of the Johannine writings are sometimes 
ascribed, since the word ‘presbyter’ in the opening 
verses of 2 and 3 John is often supposed to shew that he 
was the author of, at any rate, these two letters. All that 
we know of this ‘John the Presbyter’ is derived from 
a passage in Eusebius’. He gives the following quotation 
from Papias: ‘If I met with any one who had been a 
follower of the Presbyters anywhere, I made a point of 
inquiring what were the statements of the Presbyters ; 
what was said by Andrew, Peter, or Philip; what by 
Thomas, James, John, Matthew, or any other of the 
disciples of our Lord; what was said by Aristion, and 
the Presbyter John, disciples of the Lord.’ Eusebius 
goes on to discuss this passage. He considers that 
Papias intended to distinguish John the Presbyter from 
the Apostle, and continues: ‘Hence we have here a 
proof of the statement made by those who assert that 
there were two of the same name [John] in Asia, that 
there were also two tombs in Ephesus, and that both are 
called John’s even to this day .... He [Papias] says also 
that he was a hearer of Aristion and of John the Presbyter. 
For as he has often mentioned them by name, he also 
gives their statements in his own works.’ 

John the Presbyter, therefore, was a disciple of Jesus, 
and, apparently, was living in Ephesus at the same time 
as John the Apostle. As, however, Papias was a hearer 
of the Presbyter, but not, it seems, of the Apostle, the 





1 Ch, Hist. iii. 39. 





88 ll JOHN 


former probably survived John. The circumstances 5 
suggest that the presbyter was very young when he 


was a disciple of Jesus, and that he lived to an 


advanced age. 

Some authorities identify the ‘John the Presbyter’ of 
Papias and Eusebius with the Apostle, contrary to the 
decided opinion of Eusebius himself, and to the natural 
interpretation of the words of Papias. 


ANALYSIS AND SIGNIFICANCE 


1-3. Salutation. ; ; 
4-11. Warning against false teachers. ee 
12,13. Promise ofa visit, Message ofgoodwill _ 


The second and third Epistles (especially 2. to and 3. 
g-12) shew that a sharp struggle for the control of the 
churches had broken out between the Christians who were 
faithful to apostolic teaching and those who opposed 
them. 120d 


THE THIRD EPISTLE OF 
JOHN 


DATE AND AUTHORSHIP, 


Written in the name of ‘The Presbyter.’ This 
Epistle also is anonymous ; it opens, ‘The presbyter? to 
the beloved Gaius.’ The title of the Epistle in the oldest 
Greek manuscripts is “Iwavyov y’, i.e. 3 John, where 
‘Jolin’ probably stands for the Apostle. 

‘Relation to the rest of the New Testament. We 
have already mentioned? that this Epistle closely re- 
sembles the fourth Gospel and the other two Epistles, 
especially 3 John, and is in striking contrast to the 
Revelation. As regards language, there are several 
slight points of contact between 3 John and the Pastoral 
Epistles, Hebrews, and 1 Peter. The most noteworthy 
is the occurrence of the contrast between ‘ well-doing’ 
and ‘evil-doing*®, both in 1 Pet. iii. 17 and 3 John 11. 

Harly testimony. In early. literature there are even 
fewer traces of this Epistle than of 2 John. It was not 
included in the Peshitto, and there is no trace of it in 
the extant writings of Clement of Alexandria*, Irenzeus, © 
Tertullian, or Cyprian. It is commonly said to have 
been included in the Old Latin, but, as far as available 
evidence is concerned, it may not have been added to 


T See p. 87. ? pp. 71 ff. 
° dya0oroeiv and kakoroteiy. * But cf. p. 63, note 7. 


oo Il JOHN 


that version before the fourth century”. 
Canon has a most obscure statement with reg 
Johannine Epistles*: it speaks of ¢wo, and prin them © 
with Jude and the Wisdom of Solomon. Possibly the 
‘two’ are the short Epistles, which, like Jude, were not 
universally received, and a reference to 1 John has been 
lost or accidentally omitted. If the ‘two’ are all the 
Johannine Epistles with which the author of the Canon 
was acquainted, they will be 1 and 2 John which were~ 
known in the West by the end of the second century, 
whereas 3 John cannot be traced there till later. There 
is no certain trace of 3 John till the third century. As in 
the case of 2 John, Origen is doubtful; Eusebius places — 
the Epistle amongst the Antilegomena } arti ‘ 
ascribes it to John the Presbyter. : 

Conclusion and current views. As in the case of 
2 John, we may follow the majority of critics in ascribing 
3 John to the author and period of the fourth Gospel 
and 1 John. The still greater meagreness of) early 
testimony is sufficiently explained by, the fact that this 
very brief letter hardly touches ores any subject of 
general interest. 





- 
> 


CIRCUMSTANCES OF COMPOSITION. ‘ 

As for 2 John. The close connexion with 2 John 
suggests that this Epistle was written from the same place, 
perhaps Ephesus. It is addressed to ‘ the beloved Gaius,” 
a name too common to warrant our identifying its owner 
with any one of the numerous Gaiuses mentioned else- 





* A fragment of 3 John is found in the MS. d. of the Old 
Latin, i.e. the Latin column of the Graeco-Latin Codex, D, sixth 
century, but it may have been made for that MS. 

* Westcott, Canon, emends the text slightly and obtains the 
following: ‘ Epistulae sane Iudae et superscripti Iohannis duas in 
Catholica habentur; et Sapientia ab amicis Salomonis in honorem 
ipsius scripta.’ In a footnote he suggests duae for duas, and 
catholicis (i.e. the Catholic Epistles) for catholica (the Catholic 
Church), 


INTRODUCTION 91 






_ where in the New Testament'. The occasion of the 
letter was as follows : Certain Christians, perhaps itinerant 
- teachers, known to John, had come to the church to which 
Gaius belonged, and he had given them a hospitable 
welcome; but the church generally, under the influence 
of a certain Diotrephes, had refused to receive them, and 
had also declined to listen to a letter from John, of which 
' these Christians may have been the bearers. It has been 
' suggested, and seems probable, that this former letter 
_ was2John. The Apostle wrote first to the church; and 
_ then, finding that his letter and his emissaries were set at 
_ nought by the church generally, he wrote to his friend 
' Gaius to commend him for his hospitality, and to 
' encourage him to persevere in his loyalty to the cause 
of truth. 


oe rT 





ae 


_ ANALYSIS? 


1-4. Salutation to, and commendation of, Gaius. 
5-8. In praise of hospitality. 

9-11. Denunciation of Diotrephes. 

12. Commendation of Demetrius. 

_ 13,14. Promise ofa visit. Greetings. 





‘Cf. Commentary on verse 1. 
2 For significance see on 2 John. 


ah oe 





THE GENERAL EPISTLE OF 
JUDE 


DATE AND AUTHORSHIP, hye en “fF 
‘Jude’ is the brother of the Lord. The Epistle : 
opens, ‘Judas, slave of Jesus Christ, brother of a. 
In Luke’s lists of the Twelve there is a ‘Judas of James) 
but this should probably be understood ‘son of James*’; ’ 
and the ‘Judas’ of the Epistle doés not style : 
‘apostle’ and speaks of ‘the apostles’ as a body to 
which he did not belong®. . For these reasons, and for 
others given in the Introduction to James‘, this ye ; 
is commonly identified with Judas, the brother of the ; 
- 





Lord®, and therefore brother of James who wrote, the 
Epistle, and not to be identified with the apostle rnd 
of James °’ 


$ 


Relation to the rest of the New Testament. It has has — 
already been pointed out that Jude is the basis of a large 
section of 2 Peter’. There are parallels to the Pauline 
Epistles. The description of the false teachers as 

‘natural®, not having the Spirit,’ reminds us of the 
familiar Pauline contrast between the ‘natural’ and the e 
‘spiritual’ man *—implies acquaintance with Paul’s teaching, 









' Luke vi. 16; Acts i. 13. , 
~ So RIV. which, however, places ‘ brother’ in the margin as é 
an. alternative. 


8 Verse 18. 4 See p. 12.- 
Mark vi. 3. © See p. 4. * See p. 58.  # 
Yuxixol ; verse 19. * : Cor. ay Egle 






INTRODUCTION 93 


_ if not with his writings. The doxology! begins and ends 
like the closing doxology in Romans?, and both passages 
contain the terms ‘only God’ and ‘glory.’ But these 

features may be part of the conventional formule of a 


doxology, like the ‘ yours truly’ at the close of a modern 
letter. Moreover, it is not certain that the doxology in 


Romans was part of the original text. The passage%, 


‘Remember ye the words which have been spoken before 
by the apostles of our Lord . . . how that they said to 
you, In the last time there shall be mockers, walking after 
their own ungodly lusts,’ implies that the author and his 
readers were acquainted with an oral tradition or written 
record of such teaching of the apostles. Some have 
seen in these words a reference to Paul’s speech at 
Miletus to the elders of Ephesus, or to the announcement 
of the coming of false teachers in the Pastoral Epistles *. 

Relation to other early literature. A remarkable 
feature of this brief letter is the large use made of 
pseudepigraphal literature’. The Book of Enoch, a 
compilation of material composed at various dates some- 
where between B.C. 160 and A. D. 70, is expressly quoted °; 
and use is made of the Assumption of Moses". 

The only important parallels with the Apostolic Fathers 
are with the Zeaching of the Twelve Apostles. Here, 
however, they are so striking that it has been suggested 
that portions of this work were composed by the author 
of Jude®. Compare, for instance, Jude 22 f.: ‘And some 
reprove® in that they dispute with you; and some save, 





* Verses 24, 25. : 

? Ch. xvi. 25-27. 3 Verse 18. 

* Acts xx. 29, 30; 1 Tim. iv. 1-5, vi. 3-6; 2 Tim. iii. 1-9. 

> Works written in the name of an ancient worthy by some 
later writer. The term is used technically for a class of Jewish 
and Christian religious works, similar in some respects to the O. 
and N. T. Apocrypha, but of less authority. 

® Verses 14f.; cf. also Commentary passim. 7 Verse 9. 

® So Chase, art. JuDE, Hastings’ Dict. of the Bible. 

® For this reading see note in Commentary. 

















* axe 
94 \ JODE ae 
snatching them out of the fire ; and tas ‘ 
with fear, hating even the garment spotted flesh.’ 

Teaching, ii.7 : ‘Thou shalt not hate any one ; 
thou shalt reprove ; for some thou shalt pray ; a 
thou shalt love.’ 

Early and other testimony. There is 
evidence that Jude was current as Jude’s som 
before the end of the second century. It is expressly 
mentioned as Jude’s by Tertullian, Clement of Atesinaita, 
and the Muratorian Canon, and was apparently included | 
in the Old Latin Version. The absence of any reference : 
to the Epistle in Irenzeus and other early writers is 
doubtless due to its brevity. But it was not always accepted 
by those to whom it was known. Origen is doubtful ; 
the Epistle is not included in the Peshitto, and was not 
fully received in some parts of the East for centuries, 
Eusebius places it amongst the ‘disputed books,’ and 
Jerome mentions that in his time it was rejected by ae . 
but he himself maintains that it ought to be scoped 
Scripture. 

Internal evidence. The contents of the Epistle sale 
that some time had elapsed since the first foundation of 
the church. ‘The apostles’ are spoken of collectively, 
and their teaching is a matter of memory, a thing of the 
past’. The Pauline theology is fully developed®. It is 
‘the last time’ and the false teachers announced for — 
that period have appeared. All this might have happened . 
some time before the close of the first century. The — 
contents neither establish nor disprove authorship by Jude. 

Conclusion. The early testimony, especially the use 
of the Epistle by 2 Peter, shews that it was composed ; 
some time before A.D. 150. In this case the doubts of — 
the early church do not seem fatal to the authorship of — 
the Epistle by Jude the brother ofthe Lord. The brevity E 
of the Epistle accounts for a comparative scantiness of 3 


er Pre i FE i ae ies Del 















* Verses 17 f. 2 See p.92. J : +: 


, 


oto 


_ attestation—and yet although shorter than 2 Peter it is 
j more strongly attested—and this lack again may have 
contributed to the hesitation of the church to accept the 
Epistle. Probably, however, the main stumbling-block 
was not any doubt as to the authorship, but, as Jerome 
says, the fact that the Epistle gives a canonical status 
tothe Book of Enoch, and, we may add, by implication, 
_ to the Assumption of Moses. In this case the hesitation to 
_ receive the book as canonical did not arise from doubts 

as to its authorship, but reluctance to accept it as 
canonical suggested that it could not have been written 

by a brother of the Lord. g 
_ Again, the internal evidence requires us to date the 

Epistle not earlier than about A.D. 70-75, but there is no 
_ reason why a younger brother of our Lord should not 

have been living at that time. Hence. we may accept 

the authorship by Jude at about A.D. 75. 

Current views. In addition to Judas the apostle and 
Judas the brother of the Lord, the ‘Judas’ of this Epistle 
has been identified with Judas Barsabbas, and with 

_ a certain Judas who was bishop of Jerusalem in the reign 
of Hadrian. It has also been supposed that this ‘Judas’ 
is some person otherwise unknown. 

Critics are divided as to authorship; perhaps the 
balance of authority is in favour of accepting the Epistle 
as the work of a Jude, either the apostle *, or the brother 

of the Lord’, or some other Jude*. Many of these date 
_ the Epistle shortly before A.D. 70, because there is no 
reference of any sort to the Fall of Jerusalem®; but the 
majority about A.D. 75-80%. Very many scholars, however, 
regard it as a work of the second century, either written 
in the name of, or mistakenly attributed to, Jude the 


INTRODUCTION 95 





1 Acts xv. 22. 2 Winer. 

* Weiss, Salmon, and the majority of those who date it before 
_ A.D. 80. 

* So only a few, e.g. Spitta. ° Bleek, Weiss, &c. 

* Ewald, Spitta, von Soden, Zahn, &c. 


96 


























been actually written by some meen 
name the description ‘brother of James” 
through an erroneous conjecture. % 


CIRCUMSTANCES OF COMPOSITION. 


Place of writing. The contents leave the pl 
writing entirely uncertain. The constant ae 
James with Jerusalem suggest that his brother Jude may 
have written from that city, if before A.D. 70, or at ally 
rate from Palestine. On the other hand, the false teachers 
attacked in the Epistle have been identified with’ certain 
Alexandrian Gnostics, and it has been supposed that it 
was written from Alexandria or some other ation 
Egypt. ae 

To whom addressed. The letter is addressed ‘to 
them that are called, beloved in God the Father, and 
kept for Jesus Christ.’ In spite of this very general 
description, it was no doubt intended to be placed in 
immediate circulation in some particular church or 
churches. ‘The similarity of the false teachers to those of 
2 Peter and Revelation has suggested that this Epistle 
was also addressed to the churches of Asia Minor; 
there are very many possible alternatives, e. g. Corinth, 
the Syrian Antioch, &c. It has also been maintained that 
it was specially addressed to Jews, but the contents do 
not warrant this conclusion. MegTeo = 

Occasion. It appears that some churches within the 
sphere of Jude’s influence were troubled by an outbreak 
of Antinomian practice, if not teaching—the one was 
almost certain to be accompanied ‘by the other®. Jude 
wrote to denounce the offenders and'thus strengthen the 
hands of those who were loyal to —e truth and 
morality. wee tae 


‘ Harnack, A.D. 100-130; Jiilicher, A.D. 100-180. _ 
°C: Commentary. 


INTRODUCTION _ 97 


a : LIFE OF ST. JUDE. 


as brother of Jesus, and therefore of James; that 
e was probably married, and went from place to place 
preaching the gospel’; and that, according to tradition *, 
Jude’s grandchildren became objects of suspicion to 
Domitian*, as members of the House of David, and 
possible rallying points of Jewish disaffection. They 
were brought before the emperor, and stated that they 
were peasants, farming thirty-nine acres of land, and that 


temporal nor an earthly kingdom, but celestial and 
angelic.’ Domitian dismissed them as unworthy of 
erious notice ; thereafter they ruled the churches both 
as confessors and relatives of the Lord, and survived till 
the reign of Trajan *. 
" What has been said of the life of James before the 
Resurrection and immediately after will also apply to 
Jude. Probably the latter was the younger of the two, 
and was evidently far less conspicuous and influential. 
It appears from the probable date of this Epistle that 
Jude survived James, and perhaps in some measure 
Succeeded to his authority, and so came to write the 
Epistle. Tradition, however, did not credit him with 
Succeeding to the formal authority over the church at 
Jerusalem with which it invested James. In the list of 
bishops of Jerusalem given by Eusebius®, James is 
succeeded by Symeon. 





1 ; Cor. ix. 5, ‘ Have we no right to lead about a wife . . . even 
s... the brethren of the Lord.’ 

2 Recorded i in a fragment of the writings of Hegesippus, c. A.D. 
360, a church historian, who travelled much, visited Rome, 
Corinth, &c. This fragment is preserved in Eusebius, Ch. Hist. 
iil. 20. 

* A.D, 81-08. * a.D. 98-117. ° Ch. Hist Wwenmas 


1 








THE Epistle of Jude is ee tsi cu 
courtesy in religious controvesy, fp for i 
denunciation of Antinomianism, or 
Christian teaching an excuse for 
and for its use of the Book of Enoch asa 
canonical standing. 


1,2. Salutation. 
3,4. Reasons for writing. 


8-11. Examples of the sin of railing. — e 
(12,13. Figurative description ees 


14-19. The ungodly a fulfilment of 
Enoch and of the apostles. 


20-23. Application. 
24,25. Doxology 


_ INTRODUCTION oe 






















THE FOLLOWING WORKS MAY BE CON- 
- SULTED BY ENGLISH READERS OF 
THE GENERAL EPISTLES 


D Dons, Dr. M., An Introduction to the New Testament.- London: 
~” Hodder & Stoughton. 1890. 

mon, Prof. G., Introduction to the New Testament. London: 
_ Murray. 1897. ’ 
‘Bennett, Prof. W. H., and Apeney, Prof. W. F., Biblical 
Introduction. London: Methuen. 1899. 

Articies on ‘The General Epistles,’ and on ‘ James,’ ‘ John,’ 
_ ‘Jude,’ and ‘Peter,’ in the Encyclopedia Biblica (Cheyne & 
_ Black), vol. ii; Encyclopedia Britannica, vol. x; Hastincs’ 
_ Dictionary of the Bible, vol. ii. 


James. Mayor, Prof. J. B. London: Macmillan. 1897*. 

: Date, Dr. R. W., Discourses on the Epistle of James. 
London: Macmillan. 1895. 

James, and 1 and 2 Petey with Jude (2 vols.), PLUMPTRE, 

Dr. E. H. (Cambridge Bible.) 

— James with Jude. Puummer, Dr. A., Expositor’s Bible. 

a London : Hodder & Stoughton. 1890. 

_ 1 Petey. MasteRMan, Rev. T. H. B. London: Macmillan. 

-———-Igoo. 

' and 2 Peter. Lumpy, Prof. J. R., Expositor’s Bible. 

1893. 

ex 2, and 3 “oie Wesrcorr, Dr. B. F., late Bishop of 

Durham. London: Macmillan. 1892*. 


= Prummer, Dr. A. (Cambridge Bible.) 
” . ALeExanDER, Dr. W., ee de Bible. 
1889. 


a *,* In addition to various references in the body of the book, 
: he "Editor wishes to acknowledge his Bes at indebtedness to 


i m and 3 John (Holtzmann), to Meyer’s Commentar on Peter 
id Jude (Dr, Ernest el and to Hiihn’s Alttestamentlichen 


H 2 





_ THE GENERAL EPISTLES 


Ne 


ES; I, Il PETER; I—II] JOHN 


at 


Mik 


JUDE 


AUTHORIZED VERSION 











ACH 
eoTy tes 








u hoes 





: - THE GENERAL EPISTLE OF . 
Pe JAMES as 
aq 


1 JAMES, a servant of God and of the Lord Jesus ewig 
Christ, to the twelve tribes which are scattered - yp 
abroad, greeting. 
E, My brethren, count it all joy when ye fall into Duty of 
3 divers temptations ; knowing 747s, that the trying Sneertul 
4 of your faith worketh patience. But let patience ance. 
have Aer perfect work, that ye may be perfect and- 
_ entire, wanting nothing. 
? If any of you lack wisdom, let him ask of God, Wisdomto 
‘ that giveth to all sez liberally, and upbraideth not ; ae ance : 
6 and it shall be given him. But let him ask in pipded 
faith, nothing wavering. - For he that wavereth is 
. like a wave of the sea driven with the wind and 
7 tossed. For let not that man think that he shall 
8 receive any thing of the Lord. A double minded 
~ man és unstable in all his ways. 
: Let the brother of low degree rejoice in that he Motives 
is exalted: but the rich, in that he is made low: pee 
- because as the flower of the grass he shall pass 
; away. For the sun is no sooner risen with a 
sg pouring heat, but it withereth the grass, and the - 
e paewer: thereof falleth, and the grace of the fashion 





Chap. 1 


Reward of aWay in his ways, Blessed is. the 


— endur- 


- source of 
- good only. 


_that we should be a kind of firstfruits of his 
creatures. ve 


Be meek 
- and docile, 


. fluity of naughtiness, and receive with meekhess 


Hearing 

useless 

without 
doing. 


- hearer of the word, and not a doer, he is like unto — 


104 


of it perisheth : so “alse shall t 






















endureth temptation : for when he is tried, 
receive the crown of life, which the Lord 
promised to them that love him, 

Let no man say when he is tempted, Ir 
tempted of God: for God cannot be tempted w 
evil, neither tempteth he any man: but every m 
is tempted, when he is drawn away of his own lu: 
and enticed. Then when lust hath conceived 
bringeth forth sin: and sin, when it is finish 
bringeth forth death. “Fe 

Do not err, my beloved brethren. Every oan 
gift and every perfect gift is from above, ‘and 
cometh down from the Father of lights, wih vie 2 
is no variableness, neither shadow of turning. Of 18 
his own will begat he us with the word of tru ee 


Wherefore, my beloved brethren, let every 1 
be swift to hear, slow to speak, slow to wrath: pts 
the wrath of man worketh not the righteousness of — 
God. Wherefore lay apart all filthiness and super- ai 


the engrafted word, which is able to save your 
souls, 
_ But be ye doers of the word, and not hearers 2 i 
only, deceiving your own selves. For if any be aa 


a man beholding his natural face in a glass: forhe 2 
beholdeth himself, and goeth his way, and straight- 
way forgetteth what manner of man he was. Bu 
whoso looketh into the perfect law of liberty, a an id 

as RS 


as : alan 









JAMES . 105 


 continueth “teres, he being not a forgetful hearer, Chap-1 . 
" but a doer of the work, this man shall be blessed ie 
in his deed. ; 
6  Ifany man among you seem to be religious, and Accept. 
_ pridleth not his tongue, but deceiveth his own heart, aig og 
27 this man’s religion és vain. Pure religion and un- vances: 
defiled before God and the Father is this, To visit 
_ the fatherless and widows in their affliction, avd 
_ to keep himself unspotted from the world. 
2 My brethren, have not the faith of our Lord Respect of 
j Jesus Christ, ste Lord of glory, with respect. of beg area 
2 persons. For if there come unto your assembly : 
aman with a gold ring, in goodly apparel, and there 
3 come in also a poor man in vile raiment; and ye 
have respect to him that weareth the gay clothing, 
. and say unto him, Sit thou here in a good place; 
and say to the poor, Stand thou there, or sit here ~ 
4 under my footstool: are ye not then partial in 
yourselves, and are become judges of evil thoughts ? 
. Hearken, my beloved brethren, Hath not God Richand 
chosen the poor of this world rich in faith, and Tesekeaei! 
heirs of the kingdom which he hath promised to 
them that love him? But ye have despised the poor. _ 
Do not rich men oppress you, and draw you before . 
the judgment seats? Do not they blaspheme that 
worthy name by the which ye are called? If ye Howto 
fulfil the royal law.according to the scripture, Thou para 
shalt love thy neighbour as thyself, ye do well ; liberty. 
9 but if ye have respect to persons, ye commit sin, 
and are convinced of the law as transgressors. 
zo For whosoever shall keep the whole law, and yet 
ui offend in one oins; he is guilty ofall. For he that 
said, Do not commit adultery, said also, Do not 


a i. a 


Or 


Nn 


oo =r 


tn pa eee 


Chap. 2 


Faith and 
works. 


The faith 
of devils. 


Abraham 
and Ra- 
hab. 


106 ae JAMES 2 









thou kill, thou art become a t 
the law. es: 
So speak ye, and so do, as they that shall be ra 
judged by the law of liberty. For he shall have 13 
judgment without mercy, that hath shewed no 
mercy ; and mercy rejoiceth against judgment. 
What doth it profit, my brethren, though a man 1 7 
say he hath faith, and have not works? can faith 
save him? If a brother or sister be naked, and 5 
destitute of daily food, and one of you say unto 16 
them, Depart in peace, be ye warmed and filled ; 
notwithstanding ye give them not those things — 
which are needful to the body ; what doth if profit? — 
Even so faith, if it hath not works, is dead, being 17 
alone. Yea, a man may say, Thou hast faith, and re 
I have works: shew me thy faith withoutthy ~— 
works, and I will shew thee my faith by my 
works. Thou believest that there is one God; 19 
thou doest well: the devils also believe, and ~ 
tremble. But wilt thou know, O vain man, that 20 
faith without works is dead? Was not Abraham re 
our father justified by works, when he had offered — 
Isaac his son upon the altar? Seest thou how faith 22 
wrought with his works, and by works was faith 
made perfect? And the scripture was fulfilled 23 
which saith, Abraham believed God, and it was” 
imputed unto him for righteousness: and he was 
called the Friend of God. Ye see then how that by 24 
works a man is justified, and not by faith only. — 
Likewise also was not Rahab the harlot justified a5 
by works, when she had received the messengers, _ 
and had sent ¢em out another’ way? For as the 26 — 




















4 JAMES CATS FOF, 


ly without the spirit is dead, so faith without chap.2 
works is dead also. he 
_ My brethren, be not many masters, knowing that The 

we shall receive the greater condemnation. For = 
in many things we offend all. If any man offend 

ot in word, the same zs a perfect man, and able 


Dits in the horses’ mouths, that they may obey us ; 
and we turn about their whole body. Behold also 
he ships, which though Zey de so great, and ave 
driven of fierce winds, yet are they turned about 

with a very small helm, whithersoever the governor 
‘listeth. Even so the tongue is a little member, 

and boasteth great things. Behold, how great Its mis- 
a matter a little fire kindleth! And the tongue zs esi 
a fire, a world of iniquity : so is the tongue among 
“our members, that it defileth the whole body, and 
‘setteth on fire-the course of nature; and it is set 
on fire of hell. For every kind of beasts: and of Not to be 
birds, and of serpents, and of things in the sea, is - 
tamed, and hath been tamed of mankind: but the 
tongue can no man tame; 7¢ zs an unruly evil, full 
of deadly poison. Therewith bless we God, even Fickle. - 
‘the Father; and therewith curse we men, which 

“are made after the similitude of God. Out of the 
“same mouth proceedeth blessing and cursing. 
“My brethren, these things ought not soto be. Doth 

a fountain send forth at the same place sweet water 
and bitter? Can the fig tree, my brethren, bear 
Olive berries ? either a vine, figs ? so cam no fountain 
both yield salt water and fresh. 
~ Who is a wise man and endued with nae The true 
among you? let him shew out of a good con- ree 









© to bridle the whole body. Behold, we put Its power. 


i>. Fra 


SS SS eS ee ee a ee 


Chap. 3 


Unruly 
greed. 


The world 


and God. 


God the 
rightful 
Master. 


108 eae 








if ye have bitter envying and strife in your hearts, 
glory not, and lie not against the truth. This ; 
wisdom descendeth not from above, but és earthly, ~ 
sensual, devilish. For where envying and strife 2s, 1 
there zs confusion and every evil work. But the 3 
wisdom that is from above is first pure, then peace- © 
able, gentle, amd easy to be intreated, full of mercy” 
and good fruits, without partiality, and without 
hypocrisy. And the fruit of righteousness is sown 
in peace of them that make peace. From whence + 
come wars and fightings among you? come they 
not hence, even of your lusts that war in your 
members? Ye lust, and have not: ye kill, and ~ 
desire to have, and cannot obtain: ye fight and 
war, yet ye have not, because ye ask not. Ye ask, © 
and receive not, because ye ask amiss, that ye 
may consume 7¢ upon your lusts. 
Ye adulterers and adulteresses, know ye not chat’ 
the friendship of the world is enmity with God? 
whosoever therefore will be a friend of the world is - 
the enemy of God. Do ye think that the scripture 
saith in vain, The spirit that dwelleth in us lusteth — 
to envy ? But he giveth more grace. Whereforehe | 
saith, Ged resisteth the proud, but giveth grace unto 
the humble. Submit yourselves therefore to God. 
Resist the devil, and he will flee from you. Draw — 
nigh to God, and he will draw nigh toyou. Cleanse 
your hands, ye sinners; and purify your hearts, ye — 
double minded. Be afflicted, and mourn, and 
weep: let your laughter be turned to mourning, — 
and your joy to-heaviness. Humble yourselves in 
the sight of the Lord, and he shall lift you up. 


he be JAMES 109 








_ Speak not evil one of another, brethren. He Chap. 4 
‘that speaketh evil of As brother, and judgeth his py auty 
‘brother, speaketh evil of the law, and judgeth the on bes brother- 
law: but if thou judge the law, thou art not a doer 

2 of the law, but a judge. There is one lawgiver, 

' who is able to save and to destroy : who art thou 

that judgest another ? 

3 Goto now, ye that say, To day or to morrow we The un- 

14 certainty 
"will go into such a city, and continue there a year, of tife, 
_and buy and sell, and get gain ‘ whereas ye know 

“not what ska/7 de on the morrow. For what és 

your life? It is even a vapour, that appeareth for 

‘a little time, and then vanisheth away. For that 

ye ought to say, If the Lord will, we shall live, and 

‘do this, or that. But now ye rejoice in your 
boastings : all such rejoicing is evil. Therefore to 

E ‘him that knoweth to do good, and doeth # not, 

_ to him it is ‘sin. 


Go to now, ye rich men, weep and howl for your The doom 


f 
: miseries that shall come upon you. Your riches go 


are corrupted, and your garments are moth-eaten. 

Your gold and silver is cankered’; and the rust of 
_ them shall be a witness against you, and shall eat 
' your flesh as it were fire. Ye have heaped treasure 
| together for the last days. Behold, the hire of the 
_ labourers who have reaped down your fields, which 
_ is of you kept back by fraud, crieth: and the cries 
of them which have reaped are entered into the 
5 ears of the Lord of sabaoth. Ye have lived in 

pleasure on the earth, and been wanton; ye have 
nourished your hearts, as in a day of slaughter. 
Ye have condemned avd killed the just ; avd he 
doth not resist you. 





Oaths. 


prayer. 





Praise and 






























Be patient therefore, unto the 
of the Lord. Behold, the husbandman wz 
the precious fruit of the ener ast he i 
patience for it, until he receive the early and latte: 
rain. Be yealso patient ; stablish your hearts: for 
the coming of the Lord draweth nigh. Gru 
not one against another, brethren, lest ye be 
demned: behold, the judge standeth before the 
door. Take, my brethren, the prophets, who have 
spoken in the name of the Lord, for an example o a 
suffering affliction, and of patience. Behold, y ., 
count them happy which endure. Ye have heard 
of the patience of Job, and have seen the e 
of the Lord; that the Lord is very pitiful, and 0 
tender mercy. 

But above all things, my brethren, swear mot, 
neither by heaven, neither by the earth, a 
any other oath: but let your yea be yea; 
your nay, nay ; lest ye fall into condemmationst} 

Is any among you afflicted? let him pray. Is — 
any merry? let him sing psalms. Is any Bs 
among you? let him call for the elders of the 
church ; and let them pray over him, anointing him 
with oil in the name of the Lord: and the pr y eT 
of faith shall save the sick, and the Lord shall 
raise him up ; and if he have committed sins, they 
shall be forgiven him. Confess your faults one to 
another, and pray one for another, that ye may be 
healed. The effectual fervent prayer of a righteous 
man availeth much. Elias was a man subject to 3 
like passions as we are, and he prayed earnestly ‘ 
that it might not rain: and it rained not on the 
earth by the space of three years and six months. 


JAMES oe IIt 










Sprayed again, and the heaven gave rain, Chap. 5 

1 the earth brought forth her fruit. . 
rethren, if any of you do err from the truth, The- 

d one convert him ; let him know, that he which ee 

' onverteth the sinner from the error of his way ee 


all save a soul from death, and shall hide 
multitude of sins. 


The pre- 


_ ciousness 


of salva- 
tion, ~ 
















THE FIRST EPISTLE eile 
PETER 


ita 8 
a 3 
-g 

PETER, an apostle of Jesus Christ, to the stran 
scattered throughout Pontus, Galatia, Cappz 
Asia, and. Bithynia, elect according to the | 


aes of God the F; ather, through : sanc ‘ifica 


be multiplied. 

Blessed de the God and Father pr. oan 
iets Christ, which according to his abu 
mercy hath begotten us again unto a lively h 7 
the resurrection of Jesus Christ from the de ad, t 
an inheritance incorruptible, and undefiled, : 
that fadeth not away, reserved in heaven for 
who are kept by the power of God through fa 
unto salvation ready to be revealed i in the last ti 


season, if need be, ye are in heaviness thi ‘oug 
manifold temptations: that the trial of your 
being much more precious than of gold 
perisheth, though it be tried with pic mig 







Bes I PETER 113 


I slieving, ye rejoice with joy unspeakable and full chap.1 
of. glory: receiving the end of your faith, ever the ~~ ~ 
salvation of your souls. 

; Of which salvation the prophets have enquired Salvation 

and searched diligently, who prophesied of the ee 

grace that should come unto you: searching what, pa Fie 

* or what manner of time the Spirit of Christ which 

was in them did signify, when it testified before- 

hand the sufferings of Christ, and the glory that 

2 should follow.. Unto whom it was revealed, that not 

' unto themselves, but unto us they did minister the 

' things, which are now reported unto you by them 

that have preached the gospel unto you with the 

_ Holy Ghost sent down from heaven ; which things 

; the angels desire to look into. 

3 Wherefore gird up the loins of your mind, be Besteaa- 
sober, and hope to the end for the grace that is to = 

_ be brought unto you at the revelation of Jesus tent. 

+ Christ; as obedient children, not fashioning your- 

_ selves according to the former lusts in your igno- 

[5 rance: but as he which ‘hath called you is holy, so 

16 be ye holy in all manner of conversation ; because 

it is written, Be ye holy; for I am holy. 

17  Andif yecall on the Father, who without respect The true 
of persons judgeth according to every man’s work, Cae 
pass the time of your sojourning 4ere in fear: 

8 forasmuch as ye know that ye were not redeemed 
with corruptible things, as silver and gold, from your 

~ vain conversation vecetved by tradition from your 

19 fathers ; but with the precious blood of Christ, as 

20 Of a lamb without blemish and without spot: who 

_ verily was foreordained before the foundation ot 
the world, but was manifest in these last times for 


I 


Chap. 1 


Brotherly 
love in the 
new life. 


Christ the 
corner 
stone. 


The stone 
of stum- 
bling. 













114 I PETER — ea Ss i ; 

you, who by him do believe in God, that raised a1 
him up from the dead, and gave him glory ; that 
your faith and hope might be in God. 6 fae 


Seeing ye have purified your souls in obeying the 23 
truth through the Spirit unto unfeigned love of the — 
brethren, see ‘hat ye love one another with a pure 
heart fervently: being born again, not of corrup- 23) 
tible seed, but of incorruptible, by the word of God, 
which liveth and abideth for ever. For all flesh # 24 
as grass, and all the glory of man as the flower of 
grass. The grass withereth, and the flower thereof ~~ 
falleth away: but the word of the Lord endureth 25 
for ever. And this is the word which by the — 
gospel is preached unto you. Wherefore laying 2 
aside all malice, and all guile, and hypocrisies, and 
envies, and all evil speakings, as newborn babes, 2 
desire the sincere milk of the word, that ye may 
grow thereby: if so be ye have tasted that the 3 
Lord 7s gracious. ‘ a-ak. 

To whom coming, as unto a living stone, dis- 4 
allowed indeed of men, but chosen of God, amd 
precious, ye also, as lively stones, are built up a 5 
spiritual house, an holy priesthood, to offer up 
spiritual sacrifices, acceptable to God by Jesus 
Christ. Wherefore also it is contained in the 6 
scripture, Behold, I lay in Sion a chief corner stone, 
elect, precious: and he that believeth on him shall 
not be confounded. Unto you therefore which 7 
believe he is precious: but unto them which be 
disobedient, the stone which the builders dis- 
allowed, the same is made the head of the corner, 
and a stone of stumbling, and a rock of offence, 8 
even to them which stumble at the word, being 


‘I PETER T15 






- disobedient: whereunto also they were appointed. Chae? 
9 But ye ave a chosen generation, a royal priesthood, The e royal 
an holy nation, a peculiar people ; that ye should Priest 
shew forth the praises of him who hath called you 
© out of darkness into his marvellous light: which in 
_ time passed weve not a people, but ave now the 
d people of God: which had not obtained mercy, 
_ but now have obtained mercy. 
ir Dearly beloved, I beseech you as strangers and Believers 
pilgrims, abstain from fleshly lusts, which war Soterers 
12 against the soul; having your conversation honest 
_ among the Gentiles; that, whereas they speak 
» against you as evildoers, they may by your good 
_ works, which they shall behold, glorify God in the 
~ day of visitation. 
13 Submit yourselves to every ordinance of man for Duty to 
the Lord’s sake: whether it be to the king, as @uthort 
14 supreme; or unto governors, as unto them that 
are sent by him for the punishment of evildoers, 
i5 and for the praise of them that do well. For so is 
the will of God, that with well doing ye may put to 
16 silence the ignorance of foolish men: as free, and 
not using your liberty for a cloke of maliciousness, 
ty but as the servants of God. Honour all men. Love 
_ the brotherhood. Fear God. Honour the king. 
18 Servants, de subject to your masters with all fear; Slaves 
not only to the good and gentle, but also to the pac 
tg froward. For this zs thankworthy, if a man for 
_ conscience toward God endure grief, suffering 
20 wrongfully. For what glory 7s 77, if, when ye be 
buffeted for your faults, ye shall take it patiently ? 
but if, when ye do well, and suffer for z¢, ye take it 
ar Patiently, this zs acceptable with God, For even 








} Christ the 


_ ~pa 
_ durance. 


~stripes ye were healed. For ye were as sheep 25 


~ 


| Wives and 


- busbands. 


example of should follow his steps : who did - si 


116 i |: 


















suffered for us, leaving us an exan 


threatened not; but committed himself to him 

judgeth righteously: who his own self bare our 
in his own body on the tree, that we, being | . 
to sins, should live unto righteousness: by whose ‘ 


going astray; but are now returned unto ie . 
herd and Bishop of your souls, SF kJ 
Likewise, ye wives, 4e in subjection to your 01 ve 
husbands; that, if any obey not the word, they also 
may without the word be won by the co 
of the wives; while they behold your chaste ca 
versation coupled with fear. Whose adoming eee 
not be that outward adorning of plaiting the | 
and of wearing of gold, or of putting on of “ie 
but de¢ z¢ de the nidden man of the heart, in ‘that 
which is not corruptible, even the ornament of a 
meek and quiet spirit, which is in the sight of God 
of great price. For after this manner in the old 5 
time the holy women also, who trusted in 3 
adorned themselves, being in subjection unto t 
own husbands: even as Sara obeyed Abraham, 
calling him lord: whose daughters ye are, as long” 
as ye do well, and are not afraid with any amaze- 
ment. Likewise, ye husbands, dwell with them 7 
according to knowledge, giving honour unto the 
wife, as unto the weaker vessel, and as being heirs — 
together of the grace of life; that your Besa: be 
not hindered. _ i Pie 
«Mag 


ek. Ms 


ws 
OE Pe 
‘ip 5 te € 
a ;* ars” 






20 
: 
: 
: 


4 


Be ier | PETER 11y 


8 ‘Finally, Ze ye all of one mind, having compassion Chap.3 


one of another, love as brethren, Je pitiful, de Recapitm 
courteous: not rendering evil for evil, or railing for lation. 
railing: but contrariwise blessing ; knowing that 

ye are thereunto called, that ye should inherit a 
blessing. For he that will love life, and see good 

days, let him refrain his tongue from evil, and his 

lips that they speak no guile: let him eschew evil, 

and do good; let him seek peace, and ensue it. 

For the eyes of the Lord ave over the righteous, 

and his ears ave ofen unto their prayers: but the. 


face of the Lord zs against them that do evil. And Biesseda- 
who 7s he that will harm you, if ye be followers of ee 
that which is good? for Christ. 


But and if ye suffer for righteousness’ sake, happy 
are ye: and be not.afraid of their terror, neither be How to 
troubled; but sanctify the Lord God in your hearts: voniticns 
and de ready always to g7ve an answer to every man 
that asketh you a reason of the hope that is in you 
with meekness and fear: having a good conscience; 
that, whereas they speak evil of you, as of evildoers, 


they may be ashamed that falsely accuse your good 


' 


conversation in Christ. For ¢¢ zs better, if the will Christ our _ 


of God be so, that ye suffer for well doing, than for **#™P!¢- 
evil doing. For Christ also hath once suffered for 
sins, the just for the unjust, that he might bring 
us to God, being put to death in the flesh, but 
quickened by the Spirit : . 

By which also he went and preached unto the Christ ana 


spirits in prison; which sometime were disobedient, in eee 


when once the longsuffering of God waited in the 


days of Noah, while the ark was a preparing, wherein 
few, that is, eight souls were saved by water. The Baptism, 


_ Chap. 3— 


—— 
- 


+. 


18 




















flesh, but the answer of a goo conscier 
God,) by the resurrection of Jesus Christ; 
gone into heaven, and is on the right hand o! 
angels and authorities and powers being 2 
subject unto him. 
Icrasmuch then as Christ hath euljered Se 
in the flesh, arm yourselves likewise with the ; 
mind: for he that hath suffered in the flesh — 
ceased from sin: that he no longer should live the - 
rest of Ais time in the flesh to the lusts of men, but — 
to the will of God. For the time past of our Vife , 
may suffice us to have wrought the will of the Gen- > 
tiles, when we walked in lasciviousness, lusts, excess _ e 
of wine, revellings, banquetings, and abominable — 
idolatries: wherein they think it strange that ye run 
not with ¢iem to the same excess of riot, speaking — : 
evil of you: who shall give account to him thatis — 
ready to judge the quick and the dead. For for 6 
this cause was the gospel preached also to ee 
that are dead, that they might be judged according 
to men in the flesh, but live according to God in 
the spirit. a 
But the end of all things is at hand; be ye 
therefore sober, and watch unto prayer. Andabove § 
all things have fervent charity among yourselves; 
for charity shall cover the multitude of sins. Use g 
hospitality one to another without grudging, As 1c 
every man hath received the gift, eve so minister — 
the same one to another, as good stewards of the 
manifold grace of God. If any man speak, det him 1 
speak as the oracles of God; if a! man r, 


5 Kae a, 1 PETER ‘ 119. 


et him do it as of the ability which God giveth: Chap. 4 
that God in all things may be glorified through 
Jesus Christ, to whom be praise and dominion for 

eyer and ever. Amen. _ 

Beloved, think it not strange concerning the The duty 
fiery trial. which is to try you, as though some pes eer, = 
13 strange thing happened unto you: but rejoice, #m°* 
inasmuch as ye are partakers of Christ’s sufferings ; 
that, when his glory shall be revealed, ye may be 
glad also with exceeding joy. If ye be reproached 
_ for the name of Christ, happy a7e ye; for the spirit 
of glory and of God resteth upon you: on their 

part he is evil spoken of, but on your part he is 
15 glorified. But let none of you suffer asa murderer, The 

or as a thief, or as an evildoer, or as a busybody nes S 
46 in other men’s matters. Yet if any man suffer as eens - 
a Christian, let him not be ashamed; but let him 
‘17 glorify God on this behalf. For the time zs come stead- 

that judgment must begin at the house of God: 

and if #7 first degin at us, what shall the end de of 
18 them that obey not the gospel of God? And if 

the righteous scarcely be saved, where shall the 
19 ungodly and the sinner appear? Wherefore let 

them that suffer according to the will of God 

commit the keeping of their souls 7 Aim in well 
doing, as unto a faithful Creator. 

5 The elders which are among you I exhort, who Elders. 

am also an elder, and a witness of the sufferings of 
Christ, and also a partaker of the glory that shall 
2 be revealed: feed the flock of God which is among . 
you, taking the oversight /hereof, not by constraint, 
but willingly ; not for filthy lucre, but of a ready 
- 3 mind; neither as being lords over God’s heritage, 





Chap. 5 


Conclud- 


ing exhor- 


tation. 


Closing 
saluta- 
tions. 


120 I PETER b: 









but being ensamples to the flock. And 
chief Shepherd shall appear, ye shall receive 
crown of glory that fadeth not away. 

Likewise, ye younger, submit yourselves unto the 
elder. Yea, all of you be subject one to another, 
and be clothed with humility: for God resisteth 
the proud, and giveth grace to the humble. 
Humble yourselves therefore under the mighty 
hand of God, that he may exalt you in due time: 
casting all your care upon him ; for he careth for 7 
you. Be sober, be vigilant; because your adversaty g 
the devil, as a roaring lion, walketh about, seeking 
whom he may devour: whom resist stedfast in the 9 
faith, knowing that the same afflictions are accom- 
plished in your brethren that are in the world. ~ 

But the God of all grace, who hath called us 1 
unto his eternal glory by Christ Jesus, after that ye 
have suffered a while, make you perfect, stablish, 
strengthen, settle you. To him ¥e glory — do- 11 
minion for ever and ever. Amen. 

By Silvanus, a faithful brother unto you, as 12 
I suppose, I have written briefly, exhorting, and 
testifying that this is the true grace of God selene 
ye stand. The church that is at Babylon, elected 13 
together with you, saluteth you; and so doth Mar- 
cus my son. Greet ye one another with a kiss of 14 
charity. Peace de with you all that are in Christ 
Jesus. Amen. 


ae) Sy ~~ 


~ 


or 


bap 


ao 


Ss fF 
iat) 


° 





: 
4 
; 
; 
= 


THE SECOND EPISTLE GENERAL OF 


PETER 


Srmon Peter, a servant and an apostle of Jesus Saluta. 
. se . . . ion 
Christ, to them that have obtained like precious 


faith with us through the righteousness of God and 
our Saviour Jesus Christ: Grace and peace be 
multiplied unto you through the knowledge of 
God, and of Jesus our Lord, , 


According as his divine power hath given unto Be stead- 
us all things that Aerfainm unto life and godliness, consistent. 


through the knowledge of him that hath called us 
to glory and virtue: whereby are given unto us 
exceeding great and precious promises: that by 
these ye might be partakers of the divine nature, 
having escaped the corruption that is in the world 


‘through lust. And beside this, giving all diligence, 


add to your faith virtue ; and to virtue knowledge ; 
and to knowledge temperance; and to temperance 
patience ; and to patience godliness; and to god- 
less brotherly kindness; and to brotherly kindness 
charity. For if these things be in you, and abound, 
they make you that ye shall neither de barren nor 


- unfruitful in the knowledge of our Lord Jesus 


Christ. _ But he that lacketh these things is blind, 
and cannot see afar off, and hath forgotten that 
he was purged from his old sins. Wherefore the 





i ee ee Dee Oe ee ee 


422 UP ETI 


__ The Trans. 


figuration. 


Prophecy. 


The false 
teachers, 






















rather, brethren, give dili ence c€ 
and election sure: for if ye do tiles: 
never fall: for so an entrance shall be mir 
unto you abundantly into the everlasting k 
of our Lord and Saviour Jesus Christ. 
Wherefore I will not be negligent to pnt ee 
always in remembrance of these things, though ye 
know ¢hem, and be established in the present trath, — 
Yea, I think it meet, as long as I am in this 1; 
tabernacle, to stir you up by putting you in remem- 
brance ; knowing that shortly I must put off zs 
my ‘ibemnbichey even as our Lord Jesus Christ hath — 
shewed me. Moreover I will endeavour that ye 1: 
may be able after my decease to have tant things 
always in remembrance. ls 
For we have not followed contdaia at é 
fables, when we made known unto you the power — 
and coming of our Lord Jesus Christ, but were 
eyewitnesses of his majesty. For he received from 1 I 
God the Father honour and glory, when there came — 
such a voice to him from the excellent glory, This — 
is my beloved Son, in whom I am well pleased. — 
And this voice which came from heaven we heard, 18 
when we were with him in the holy mount. We 16 
have also a more sure word of prophecy; where- 
unto ye do well that ye take heed, as unto a light ~ 
that shineth in a dark place, until the day dawn, — 
and the day star arise in your hearts: knowing c 
this first, that no prophecy of the scripture is of 
any private interpretation. For the prophecy came ai 
not in old time by the will of man: but holy men of ~ 
God spake as they were moved by the Holy Ghost. — 
But there were false prophets also among we 


x 





‘JI PETER ay 


4 People even as there shall be false teachers among Chap. 2 
‘you, who privily shall bring in damnable heresies, 


even denying the Lord that bought them, and bring 
upon themselves swift destruction. And many 
shall follow their pernicious ways; by reason of 
whom the way of truth shall be evil spoken of. 
And through covetousness shall they with feigned 
words make merchandise of you: whose judgment 
now of a long time lingereth not, and their damna- 


tion slumbereth not. For if God spared not the = 
oom. 


angels that sinned, but cast ¢zem down to hell, 
and delivered ¢iem into chains of darkness, to be 


Esareserved unto judgment; and spared not the old 


nF 


“_ 


o 


10 


pein! 
mt 


world, but saved Noah the eighth Zerson, a preacher 
of righteousness, bringing in the flood upon the 
world of the ungodly ; and turning the cities of 
Sodom and Gomorrha into ashes condemned ¢hem 
with an overthrow, making ¢#em an ensample unto 
those that after should live ungodly; and delivered 
just Lot, vexed with the filthy conversation of the 
wicked: (for that righteous man dwelling among 
them, in seeing and_ hearing, vexed Zs righteous 
soul from day to day with ¢4e/r unlawful deeds;) 
the Lord knoweth how to deliver the godly out of 
temptations, and to reserve the unjust unto the > 
day of judgment to be punished : 

But chiefly them that walk after the flesh in the 


lust of uncleanness, and despise government. Pre- Their 
sumptuous ave they, selfwilled, they are not afraid Suaracter 
to speak evil of dignities. Whereas angels, which conduct. 


are greater in power and might, bring not railing 


1 ae 
4 


accusation against them before the Lord. But 
these, as natural brute beasts, made to be taken 


i 





Chap. 2 


Their bad 
influence. 


The doom 
of back- 
sliders. 









124 Il PETER 


and destroyed, speak evil of the thing 
understand not; and shall utterly peris 
own corruption; and shall receive the 1 
unrighteousness, as they that count it pleasure to 
riot in the day time. Spots ¢Aey are and blemishes, 
sporting themselves with their own deceivings while 
they feast with you; having eyes full of adultery, r. 
and that cannot cease from sin; beguiling unstable 

souls: an heart they have exercised with covetous 

practices ; cursed children: which have forsaken 1 
the right way, and are gone astray, following the 

way of Ralaam ‘he son of Bosor, who loved the 

wages of unrighteousness; but was rebuked for 16 
his iniquity: the dumb ass speaking with man’s 
voice forbad the madness of the prophet. These 17 
are wells without water, clouds that are carried — 
with a tempest ; to whom the mist of darkness is 
reserved for ever. For when they speak great 18 
swelling words of vanity, they allure through the 
lusts of the flesh, ‘rough much wantonness, those 
that were clean escaped from them who live in 
error. While they promise them liberty, they 19 
themselves are the servants of corruption: for of — 
whom a man is overcome, of the same is he ~ 
brought in bondage. For if after they have escaped 20) 
the pollutions of the world through the knowledge 
of the Lord and Saviour Jesus Christ, they are 
again entangled therein, and overcome, the latter 
end is worse with them than the beginning. For ar 
it had been better for them not to have known the 

way of righteousness, than, after they have known 

if, to turn from the holy commandment delivered 

unto them. But it is happened unto themaccord- 22 


cat ss 5, 
= a ~ 





¥ et II PETER | : 125 

ing to the true proverb, The dog zs turned to his Chap.3 
own vomit again; and the-sow that was washed to 

her wallowing in the mire. 

This second epistle, beloved, I now write unto Motive for 
you; in doth which I stir up your pure minds by a 
way of remembrance: that ye may be mindful of 
_ the words which were spoken before by the holy 
prophets, and of the commandment of us the 
3 apostles of the Lord and Saviour: knowing this 
_ first, that there shall come in the last days scoffers, 

4 walking after their own lusts, and saying, Where is 
_ the promise of his coming? for since the fathers 

fell asleep, all things continue as they were from 
5 the beginning of the creation. For this they Answer 
willingly are ignorant of, that by the word of God 1° ae 
the heavens were of old, and the earth standing 
'6 out of the water and in the water: whereby the 
_ world that then was, being overflowed with water, 

'7 perished: but the heavens and the earth, which 
' are now, by the same word are kept in store, 
reserved unto fire against the day of judgment and ~ 

8 perdition of ungodly men. But, beloved, be not Delay of 
ignorant of this one thing, that one day 7s with the Sealers 
_ Lord as a thousand years, and a thousand years as 
-9 one day. The Lord is not slack concerning his 
. promise, as some men count slackness ; but is 
_ longsuffering to us-ward, not willing that any should 
10 perish, but that all should come to repentance. But 
the day of the Lord will come as a thief in the 
night; in the which the heavens shall pass away 
with a great noise, and the elements shall melt 
- with fervent heat, the earth also and the works 
that are therein shall be burned up. 


- 


Chap. 3 


Practical 
applica- 
tion. 


‘Closing 
exhorta- 
tion. 


126 II PE 


Seeing then that-all these t 
solved, what manner of persons oug 
all holy conversation and godliness, | 
and hasting unto the coming of the day OA 
wherein the heavens being on fire shall be d - 
and the elements shall melt with fervent he 
Nevertheless we, according to his eng ' 
for new heavens and a new earth, wherein ¢ 
righteousness. Wherefore, beloved, me 
look for such things, be diligent that ye ti 
found of him in peace, without spot, and bi 
And account ¢sa¢ the longsuffering of our L 
salvation ; even as our beloved brother Pat 
Pocindiag to the wisdom given unto him t 
written unto you; as also in all Ais epistles, 
ing in them of these things; in which are s 
things hard to be understood, which hey 
unlearned and unstable wrest, as they d 
other scriptures, unto their own destruction. 
therefore, beloved, seeing ye know “hese # 
before, beware lest ye also, being led awe 
the error of the wicked, fall from ae 
fastness. But grow in grace, and 7m the k 
of our Lord and Saviour Jesus Christ. ‘Toh 
glory both now and for ever. Amen. ir 























< 





bs 


a THE FIRST EPISTLE GENERAL OF 
i JOHN Chap.1 


i, Twat which was from the beginning, which we Purposein 

__ have heard, which we have seen with our eyes, pce 

_ which we have looked upon, and our hands have 

‘2 handled, of the Word of life; (for the life was 

"manifested, and we have seen #/, and bear witness, 

- and shew unto you that eternal life, which was with 

3 the Father, and was manifested unto us;) that 
which we have seen and heard declare we unto you, 
that ye also may have fellowship with us: and 
truly our fellowship zs with the Father, and with his 

4 Son Jesus Christ. And these things write we unto 

_ you, that your joy may be full. 

5 ‘This then is the message which we have heard of ee 
him, and declare unto you, that God is light, and 

6 in him is no darkness at all. If we say that we have 
fellowship with him, and walk in darkness, we lie, 

7 and do not the truth: but if we walk in the light, 

as he is in the light, we have fellowship one with 

_ another, and the blood of Jesus Christ his Son 

cleanseth us from all sin. 2 
If we say that we have no sin, we deceive Allare ~ 

“ourselves, and the truth is not in us. If we confess “™™°T* 













The new- eyenas he walked. Brethren, I write no new 
_ old com- 
mand- 


fathers. 


128 a I 























If we say that we have not “inna we ~him 3 
Christ our a liar, and his word is notin us. My little ¢ children, — 
these things write I unto you, that ye sin no en 
And if any man sin, we have an advocate with th BX 
Father, Jesus Christ the righteous: and he is the ~ 
propitiation for our sins: and not for our’s only, 
but also for the sins of the whole world. 
Aconsis- And hereby we do know that we know him, if 
shewsthat keep his commandments. He that saith, F kn 
ae him, and keepeth not his commandments, is al 

and the truth is not in him. ‘But whoso 

his word, in him verily is the love of God ieee 
\ hereby know we that we are inhim. He that 

he abideth in him ought himself also so to wally 


mandment unto you, but an old comman I 
ment. _ which ye had from the beginning. The old co Rt 
> mandment is the word which ye have heard from th 
beginning. Again, a new commandment I 
unto you: which thing is true in him and in 
because the darkness is past, and the true ie 
now shineth. He that saith he is in the 
and hateth his brother, is in darkness even aa 
-now. He that loveth his brother abideth in the x 
light, and there is none occasion of stumbling. aa, 
him. But he that hateth his brother is in darkness, 11 
and walketh in darkness, and knoweth not whither — 
he goeth, because that darkness hath blinded i 
eyes. 3 
edge I writé unto you, little children, becase you sins 
men, are forgiven you for his name’s sake. I write 


= 


16 


I JOHN 129 


from the beginning. I write unto you, young men, 
because ye have overcome the wicked one. I write 
unto you, little children, because ye have known the 
Father. I have written unto you, fathers, because 


ye have known him Z#a¢ zs from the beginning. I 


have written unto you, young men, because ye are 
strong, and the word of God abideth in you, and 
ye have overcome the wicked one. 


Love not the world, neither the things *#af ave in The world 


_ you, fathers, because ye have known him Aa? 7s Chap.2 


: d th 
the world. If any man love the world, the love of Pathe, 


the Father is not in him. For all that zs in the 
world, the lust of the flesh, and the lust of the eyes, 
and the pride of life, is not of the Father, but is of 
the world. And the world passeth away, and the 
lust thereof: but he that doeth the will of God 
abideth for ever. 


Little children, it is the last time: and as ye have The anti. 


heard that antichrist shall come, even now are there 
many antichrists ; whereby we know that it is the 
last time. They went out from us, but they were 
not of us; for if they had been of us, they would 
no doubt have continued with us: but ¢hey went 
out, that they might be made manifest that they 


christs. 


were not all of us. But ye have an unction from How the 


the Holy One, and ye know all things. I have 
not written unto you because ye know not the truth, 
but because ye know it, and that no lie is of the 
truth. Whois a liar but he that denieth that Jesus 
is the Christ? He is antichrist, that denieth the 
Father and the Son. Whosoever denieth the Son, 
the same hath not the Father: [du¢] he that 
acknowledgeth the Son hath the Father also. Let 


K 


antichrist 
is known, 


- The child. 


ren of God. 


The Chris. 
tian does 
not live in 
sin. 


_ the beginning. If that which ye have 


130 a 
that thereforeabide in you, wh 


























the beginning shall remain in you, ye also sl 
continue in the Son, and in the Father. Ane 
is the promise that he hath promised us, 
eternal life. These ¢izzgs have I written unto 
concerning them that seduce you. But the : 


ye need not that any man teach you: but as 
same anointing teacheth you of all things, and 
truth, and is no lie, and even as it hath taught you 
ye shall abide in him. And now, little ch 
abide in him ; that, when he shall appear, we 
have sonkdenes: and not. be ashamed before 
at his coming. 4 ei 
If ye know that he is righteous, ye know that 2 
every one that doeth righteousness is born of him, 
Behold, what manner of love the Father hath 4 
bestowed upon us, that we should be called the sons 
of God: therefore the world knoweth us 
because it knew him not. Beloved, now are we the 2 
sons of God, and it doth not yet appear what said 
shall be: but we know that, when he shall ; 
we shall be like him ; for we shall see him as heis. 
And every man that hath this hope in him purifieth 3 
himself, even as he is pure. Whosoever committeth 4 
sin transgresseth also the law: for sin is the 
transgression cf the law. And ye know that he was | 
manifested to take away our sins; and in him is — 
no sin. Whosoever abideth in him sinneth not: 6 
whosoever sinneth hath not seen him, neither . 
known him. Little children, let no man deceive 7 


you: he that doeth righteousness is a op ~4 


4 : haa I JOHN © 131 


8 as he is righteous. He that committeth sin is of Chap. 8 
~ the devil ; for the devil sinneth from the beginning. 
For this purpose the Son of God was manifested, 
that he might destroy the works of the devil. 
‘9 Whosoever is born of God doth not commit sin; 
for his seed remaineth in him: and he cannot sin, 
ro because he is born of God. In this the children 
‘ of God are manifest, and the children of the 
- devil : 
‘Whosoever doeth; not righteousness is not of Mutual 
it God, neither he that loveth not his brother. . For ‘ove,te 
this is the message that ye, heard from the be- the child- 
oe ren of God. 
[2 ginning, that we should love one another. Not 
as Cain, who was of that wicked one, and slew his 
brother.. And wherefore slew he him? Because 
his own works were evil, and his brother’s righteous. 
13 Marvel not, my brethren, if the. world hate you. Love ana 
14 We know that we have passed from death unto life, 2#'te¢- 
_ because we love the brethren. He that loveth not 
ts Ais brother abideth in death. Whosoever hateth 
- his brother is a murderer: and ye know that no 
(6 murderer hath eternal life abiding in him. Hereby 
perceive we the love of God, because he laid down 
his life for us: and we ought to lay down owr lives 
ty for the brethren. But whoso hath this world’s 
_ goods, and seeth his brother haye need, and 
| shutteth up his bowels of compassion from him, 
18 how dwelleth the love of God in him? My little 
children, let us not loye in word, neither in tongue ; 
but in deed and in truth. And hereby we know How we 
| that we are of the truth, and shall assure our hearts ™2y Snow 


that we 
a0 before him. For if our hearts condemn us, God areinHim. 


_ is greater than our heart, and knoweth all things. 
K 2 


Chap. 3 


The false 
prophets. 


Love the 
token of 
sonship. 









132 Se JOHN : 
Beloved, if our heart cond’ us not, ¢ then h 
we confidence toward God. And whats: 
ask, we receive of him, because we keep his « ; 
mandments, and do those things that are pleasing _ 
in his sight. And this is his commandment, That z 33 
we should believe on the name of his Son Jesus 
Christ, and love one another, as he gave us com- = 
mandment. And he that keepeth his command- a4 
ments dwelleth in him, and he in him. 

And hereby we know that he abideth in us, te 
the Spirit which he hath given us. Beloved, believe 4 
not every spirit, but try the spirits whether they are ‘ 
of God: because many false prophets are gone out 
into the world. Hereby know ye the spirit of God: 2 
Every spirit that confesseth that Jesus Christ is 
come in the flesh is of God: and every spirit that 3 
confesseth not that Jesus Christ is come in the ; . 
flesh is not of God: and this is that sfiif of 
antichrist, whereof ye have heard that it should 
come ; and even now already is itin the world. 

Ye are of God, little children, and have overcome 4 
them: because greater is he that is in you, than 
he that is in the world. They are of the world: 5 
therefore speak they of the world, and the world — 
heareth them. We are of God: he that knoweth 6 
God heareth us; he that is not of God heareth 
not us. Hereby know we the spirit of truth, and 
the spirit of error. | 

Beloved, let us love one another: for love is of 7 
God ; and every one that loveth is born of God, | 
and knoweth God. He that loveth not knoweth 8 
not God; for God is love. In this was manifested 9 
the love of God toward us, because that God sent 


= +. 
a >. 
=x. ¥ 
MA 


_- 


aoe 


e* 


i= 


Po 





II 


I JOHN 133 


his only begotten Son into the world, that we might Chap. 4 
to live through him. Herein is love, not that we 





loved God, but that he loved us, and sent his Son 
to be the propitiation for our sins. Beloved, if God Signs that 
so loved us, we ought also to love one another. his 
No man hath seen God at any time. If we love 
one another, God dwelleth in us,,and his love is 
perfected in us. 

Hereby know we that we dwell in him, and he 
in us, because he hath given us of his Spirit. And 
we have seen and do testify that the Father sent 


-the Son #o Ze the Saviour of the world. Whosoever 


shall confess that Jesus is the Son of God, God 
dwelleth in him, and he in God. 

And we have known and believed the love that 
God hath to us. God is love; and he that 
dwelleth in love dwelleth in God, and God in him. 
Herein is our love made perfect, that we may have Love to 
boldness in the day of judgment : because as he is, S04 474 
so are we in this world. There is no fear in love ; °ut fear. 
but perfect love casteth out fear: because fear 
hath torment. He that feareth is not made perfect 
in love. We love him, because he first loved us. 

If a man say, I love God, and hateth his brother, 
he is a liar: for he that loveth not his brother 


~whom he hath seen, how can he love God whom 


he hath not seen? And this commandment have 


_ we from him, That he who loveth God ove his 


a) 


brother also. 

Whosoever believeth that Jesus is the Christ is Love, 
born of God: and every one that loveth him that 2nG‘faitn’ 
begat loveth him also that is begotten ofhim. By signs of 


} hip. 
this we know that we love the children of God, Sa 


i 








Chap. 5 


The three 
witnesses. 


Inter- 
' cessory 
_ prayer. 

































134 


when we love » Goat arid wre ‘his 
For this is the love of God, that we 
commandments : and his commandments re 
grievous. For whatsoever is born of God o1 
cometh the world: and this is the victory that — 
overcometh the world, ever our faith, Who is he 5 
that overcometh the world, but he that believeth — 
that Jesus is the Son of God? heise 
This is he that came by water and blood, con 6 
Jesus Christ ; not by water only, but by water and a 
blood. And it is the Spirit that beareth witness, — 
because the Spirit is truth. For there are three iJ 
that bear record in heaven, the Father, the Word, — 
and the Holy Ghost: and these three are one. 
And there are three that bear witness in earth, ‘the | ‘9 
spirit, and the water, and the blood: and these — 
three agree in one. If we receive the witness si 9 
men, the witness of God is greater: for this is 
witness of God which he hath testified of his Son. + 
He that believeth on the Son of God hath thé to 
witness in himself; he that believeth not God hath — 
made him a liar; because he believeth not 
record that God gave of his Son. And this is the 1 
record, that God hath given to us eternal life, and % 
this life is in his Son. He that hath the Son hath 12 
life ; avd he that hath not the Son of God hath not — 
life. These things have I written unto you that 13 
believe on the name of the Son of God; that yé 
may know that ye have eternal life, and that ye may 
believe on the name of the Son of God, And this 14 
is the confidence that we have in him, that, if we 
ask any thing according to his will, he heareth us: mt 
and if we know that he hear us, whatsdevel by 15 





I JOHN 135 


we know that we have the petitions that we desired Chap. 5 





of him. 

If any man see his brother sin a sin which is - 
not unto death, he shall ask, and he shall give him 
life for them that sin not unto death. There is 


_asin unto death: I do not say that he shall pray 


for it. All unrighteousness is sin: and there is 
a sin not unto death. 

We know that whosoever is born of God sinneth Conctud- 
not; but he that is begotten of God keepeth FE 
himself, and that wicked one toucheth him not. 

And we know that we are of God, and the whole 
world lieth in wickedness. 

And we know that the Son of God is come, and 
hath given us an understanding, that we may know 
him that is true, and we are in him that is true, even 
in his Son Jesus Christ. This is the true God, 
and eternal life. 

Little children, keep yourselves from idols. 


- Amen, 

















‘THE SECOND EPISTLE OF 
JOHN 
- Saluta- THE elder unto the oer lady and her cl 


all they that have known ie truth ; for the = 
sake, which dwelleth in us, and shall be with us” 
for ever. Grace be with you, mercy, amd peace, 3) 
i. . from God the Father, and from the Lord Jesus 
4 Christ, the Son of the Father, in truth and love. > 
Warning _I rejoiced greatly that I found of thy children 4 
fast walking in truth, as we have received a command. _ 
| teachers. ment from the.Father. And now I beseech thee, 5 
lady, not as though I wrote a new commandment _ 
unto thee, but that which we had from the begin- — 
ning, that we love one another. And this is love, 6 
that we walk after his commandments. This is — 
: the commandment, That, as ye have heard from 
the beginning, ye should walk in it. For many 7 
deceivers are entered into the world, who confess 
not that Jesus Christ is come in the flesh. This — 
| is a deceiver and an antichrist. Look to yourselves, 8 
that we lose not those things which we have 
wrought, but that we receive a full reward. Who- 9 
soever transgresseth, and abideth not inthe doctrine 
| of Christ, hath not God. He that abideth in the 


Il JOHN 37 


- doctrine of Christ, he hath both the Father and the 

> Son. If there come any unto you, and bring not 

4 this doctrine, receive him not into your house, 

1 neither bid him God speed: for he that biddeth 
him God speed is partaker of his evil deeds. 

12 Having many things to write unto you, I would Con. 
not write with paper and ink: but I trust to come “™S!™ 
unto you, and speak face to face, that our joy may 

13 be full. The children of thy elect sister greet thee. 

Amen. 








In praise 
of hospi- 
tality. 


Denuncia- 
tion of 
Diotre- 

_ phes. 


‘of the Gentiles. We therefore ought to rece: 


with, neither doth he himself receive the brethre 



















THE THIRD EPISTLE OF " 
JOHN 2 Del se "CONE 


9 


THE elder unto the wellbeloved Gaius, ¥ 
I love in the truth. 

Beloved, I wish above all things that thou ma 
prosper and be in health, even as thy soul pt 
eth. For I rejoiced greatly, when the b 
came and testified of the truth that is in thee, 
as thou walkest in the truth. I have no g 
joy than to hear that my children walk in tr 
Beloved, thou doest faithfully whatsoever 
doest to the brethren, and to strangers ; which have 
borne witness of thy charity before the chu 
whom if thou bring forward on their journey a 
a godly sort, thou shalt do well: because that 
his name’s sake they went forth, taking nothing 


such, that we might be fellowhelpers to the me 

I wrote unto the church: but Diotrephes, who 
loveth to have the preeminence among them TAS 
receiveth us not. Wherefore, if I come, I will 10 
remember his deeds which he doeth, prating against 
us with malicious words: and not content a 


and forbiddeth them that would, and casteth the 
Shite 


NS 


Ill JOHN 139 


out of the church. Beloved,-follow not that which 
is evil, but that which is good. He that doeth 
good is of God: but he that doeth evil hath not 
seen God. Demetrius hath good report of all men, Diwosting 


and of the truth itself ; yea, and we adso bear record ; Un Geq. 


and ye know that our record is true. 


I had many things to write, but 1 will not with Conclu- 
ink and pen write unto thee: but I trust I shall yay 
shortly see thee, and we shall speak face to face. 


Peace de to thee. Our friends salute thee. Greet 


the friends by name. 


- Saluta- 
tion. 





Ancient 
examples 
of the 
doom of 
th 


e 
- wicked. 


ee ee ee ee ee ee ee eee 





















THE GENERAL EPISTLE ( 
JUDE 


Jub, the servant of Jesus Christ, and b rot! 
of James, to them that are sanctified by God t 
Father, and preserved in Jesus Christ, amd called 
Mercy unto you, and peace, and love, be multip 

Beloved, when I gave all diligence to write 
you of the common salvation, it was needful 
me to write unto you, and exhort you tha 
should earnestly contend for the faith which | 
once delivered unto the saints. For there 


certain men crept in unawares, who were before — 


of old ordained to this condemnation, ungodly m 
turning the grace of our God into lascivi 
and denying the only Lord God, and our 
Jesus Christ. I will therefore put you in 
membrance, though ye once knew this, how that 
the Lord, having saved the people out of the lar 
of Egypt, afterward destroyed them that believed 
not. And the angels which kept not their first 6 
estate, but left their own habitation, he 

reserved in everlasting chains under darkness t nto 
the judgment of the great day. Even as ‘Sodom 7 
and Gomorrha, and the cities about them i i : 


oO 


10 


12 


17 


JUDE i 141 


_ manner, giving themselves over to fornication, and 


going after strange flesh, are set forth for an 
example, suffering the vengeance of eternal fire. 

Likewise also these j/thy dreamers defile the Examples 
flesh, despise dominion, and speak evil of dignities. orveuiies 
Yet Michael the archangel, when contending with 
the devil he disputed about the body of Moses, 
durst not bring against him a railing accusation, 
but said, The Lord rebuke thee. But these speak 
evil of those things which they know not: but 
what they know naturally, as brute beasts, in those 
things they corrupt themselves. Woe unto them! 
for they have gone in the way of Cain, and ran 
greedily after the error of Balaam for reward, and 
perished in the gainsaying of Core. ‘These are io 
spots in your feasts of charity, when they feast with pe rip. tie 
you, feeding themselves without fear: clouds ¢hey unsodly- 
are without water, carried about of winds; trees 
whose fruit withereth, without fruit, twice dead, 
plucked up by the roots ; raging waves of the sea, 
foaming out their own shame; wandering stars, to 
whom is reserved the blackness of darkness for 
ever. And Enoch also, the seventh from Adam, Thearis- * 
prophesied of these, saying, Behold, the Lord ae eedige 
cometh with ten thousands of his saints, to execute 2 fulfil- | 
° : ment of 
judgment upon all, and to convince all that are prophecy. 
ungodly among them of all their ungodly deeds 
which they have ungodly committed, and of all 
their hard sfeeches which ungodly sinners have 
spoken against him. These are murmurers, com- 
plainers, walking after their own lusts; and their 
mouth speaketh great swelling words, having men’s 
persons in admiration because of advantage. But, 


Applica- 
tion, 


Doxology. 







aa? 


beloved, remember ye the wo s. vh 
before of the apostles of our 
how that they told you there should nockers: 
in the last time, who should walk after their own own) 
ungodly lusts. These be they who separate them- 1 19 
selves, sensual, having not the Spirit. 2 tee 
But ye, beloved, building up yourselves bist 20 
your most holy faith, praying in the Holy 
keep yourselves in the love of God, looking re 2 
mercy of our Lord Jesus Christ unto eternal life. — 
And of some have compassion, making a difference : 2 
and others save with fear, pulling ¢hem out of the : 
fire ; hating even the garment spotted by the flesh. 
Now unto him that is able to keep you from 2 
falling, and to present you faultless before the 
presence of his glory with exceeding joy, to the 2 


only wise God our Saviour, de glory and majesty, 
dominion and power, both now and ever. Amen. 


THE GENERAL EPISTLES 


PaMES; 1,11 PETER; I—Ill JOHN 


AND 


JUDE 


REVISED VERSION WITH ANNOTATIONS 





Pe 
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' 
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- ‘ 
; 
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; 
- 
; 
| 
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| 


tM IT SII A ; 


MHOT ite fy 


nts, ee “ee 


THE GENERAL EPISTLE OF 
- JAMES 


Ao JAMEs, a servant of God and of the Lord Jesus Christ, 1 





41,1. Salutation. 

1. James: the brother of the Lord; see Introduction, pp. 12f., 
and Jude 1. The Greek is Jakobos; the Old Testament, ‘ Jacob.’ 
servant: /it, ‘slave,’ emphasizing the supreme and absolute 
authority of the master and the entire submission of the slave. 
At the same time slavery, in the N. T. period, was universally 
recognized as a legitimate institution; slaves were often men 
of skill or culture; so that the word ‘slave’ did not suggest as 

humiliating a degree of personal degradation as it does now. 
servant of God and of the Hord Jesus Christ. A unique 
phrase; the closest parallel is Titus i. 1, ‘ Paul, a servant of God, 
and an apostle of Jesus Christ.’ - The only other opening verses 
of N.T. Epistles in which the writers announce themselves simply 
as ‘slaves’ are Phil. i. r and Jude x. In Rom. i. r and 2 Pet. 

i. 1, ‘apostle’ is added to ‘slave.’ See further on 1 Pet. i. 1. 
Jesus Christ. In the Gospels our Lord is usually spoken 
of by his personal name, ‘Jesus’; while ‘Christ’ is purely a 
title, the Anointed One, or Messiah, the promised deliverer of 
Israel and of the world. In the Epistles and in Revelation this 
name is comparatively rare, and its place is usually taken by 
‘Jesus Christ,’ or by ‘Christ,’ which tends to become a purely 
- personal name. Acts uses ‘ Jesus,’ ‘Christ,’ or ‘ Jesus Christ.’ 
In the Pauline Epistles, ‘Christ Jesus’ is also used occasionally '. 
Prof. Sanday, &c., on Rom. i. 1, draw the following distinction: 
‘In Christ Jesus the first word would seem to be rather more 
distinctly a proper name than in Jess Christ,’ in which ‘ Christ 


' In Acts xix. 4; Heb. ili. 1; 1 Pet. v. 10, 14; the A. V., following 
an inferior text, has substituted ‘Christ Jesus’ for ‘Jesus’ or 
* Christ.’ 

L 


46° :~:«C AMS 





_ greeting. ens 
2 Count it all joy, my brethren, when ye fall into r 


a 








would seem to have a little of its sense as a title still 
to it.’ 
the twelve tribes which are of the Dispersion. Either 
literally, the Jewish Christians scattered abroad, as Prof. J. B. 
Mayor, &c. (cf. on ‘ Abraham our Father’ in ii. 21); or a figurative 
term for Christians generally, like ‘ the Israel of God,’ Gal. vi. 16. — 
Cf. Introduction, p. 24; 1 Pet.i, 1; and Introduction to 1 Peter, p. 44. 
the twelve tribes. The Jews, though mainly of the tribes” 
of Judah, Levi, and Benjamin, included families from the other 
. tribes, c. g. Anna (Luke ii, 36) was of the. tribe ot ae ? _ But 
the Jews claimed to be ‘the twelve tribes’ as being lly 
the exclusive representatives of the ancient Israel. In Acts 
xxvi. 7 Paul, in his speech before Agrippa, speaks of “our tw 
tribes.’ " " 
greeting: a classical form of salutation, only found else- 
where in the N.T. in Acts xv. ag, the letter from the church at — 
Jerusalem to the Christians of Antioch, &c., probably 
ee by James, and in Acts xxiii. 26, the letter of Lys 5 ti 
elix. : ah 





i. 2-4. Duty of cheerful endurance. Sit iy 
Let trials be met cheerfully, so that they may confirm and perfect 
Christian character. ment T aay 


2. Count it all joy, &c. Cf. Rom. v. 2-6; 1 Pet. i. 6, 7, iv. 13, 
and more generally 1 Pet. i. 3-12, ii, 18-25, iii. 1g-2a, iv. 12, 1g, 
where the idea of this verse is expanded and interpreted, Cf. 
Introduction to 1 Peter, p. 45. ph 

manifold temptations: also in 1 Pet. i, 6, and ‘manifold’ 
in 1 Pet. iv. ro, which see. ‘Manifold'’ is strictly ‘many- 
coloured,’ ‘ variegated,’ and refers not to the number, but to the 
variety of their trials. 

temptations”: R. V. marg., ‘trials’; a word almost wholly 
confined to the LXX and N.T., and commentaries upon them. 
It comes from a verb meaning ‘to try’ or ‘test,’ and is strictly 
a testing or test of character, which, when applied by ill-disposed © 
persons, takes the form of an incitement to wrong-doing. It is 
the word used for ‘temptation’ in the Lord’s Prayer and the - 
narrative of the Temptation; but here and in x Pet. i. 6 it becomes, 
like our ‘trial,’ afflictions regarded as a test of character, | 





1 ro.idros, _ mepacpois. 





JAMES 1. 4-7 147 


worketh patience. And let patience have é¢s perfect work, 4 
that ye may be perfect and entire, lacking in nothing. 


' But if any of you lacketh wisdom, let him ask of God, 5 


who giveth to all liberally and upbraideth not; and it 


‘shall be given him. But let him ask in faith, nothing 6 
doubting: for he that doubteth is like the surge of the 


sea driven by the wind and tossed. For let not that 7 





3. proof: ‘process of testing’; only elsewhere in the N.T., 

x Pet. i-7. 
patience. See on 2 Pet. i. 6. 

4. have its perfect work: ‘have full scope,’ i.e. persist in 
endurance so long as there is any necessity for it, until it has 
accomplished all that it can accomplish. 

perfect': mature, full-grown. Cf, Eph. iv. 13, ‘till we all 
attain unto ...a fullgrown' man, unto the measure of the stature 
of the fulness of Christ.’ ; 

entire*: complete in all its parts; or, as James himself puts 
it, lacking in nothing. Only elsewhere in the N.T., 1 Thess. 
Vv. 23. 


i. 5-8. Wisdom to be sought in single-minded faith. 

In order that you may be capable of the persistent and cheerful 
endurance that makes trial a blessed discipline, seek wisdom from 
God with undivided desire and confidence, the essential condition. 
of effectual faith—or, indeed, of any measure of consistency and 
success in life. 

5. lacketh wisdom. Endurance of itself would not supply 
this, nor yet attain to its perfect work without wisdom (cl. 


Wisd. of Sol. ix. 6, ‘For even if a man be perfect! among the 


sons of men, yet if the wisdom that cometh from thee be not 
with him, he shall be held in no account.’ 
liberally: /i#. ‘simply *’; so here perhaps ‘ unconditionally.’ 

_upbraideth not. Cf. Ecclus. xli. 22, ‘After thou hast given, 
upbraid not.’ 

7. that man: he that doubteth. 

7, 3. let not that man think that he shall receive ...; a 
doubleminded man, &c.: R.V. marg., slightly altering the 
punctuation of the Greek, ‘That a doubleminded man, unstable 
in all his ways, shall receive anything, &c. The A. V. places 
a full stop after ‘Lord,’ and makes verse 8 a separate sentence, 


*A double minded man is unstable in all his ways.’ These 


variations hardly affect the sense. 
1 réhewos. * 6\OKAMpOS. 3 amdds, 
L 2 


148 : * 






9 But let the otolales of low ion glory ‘int 
10 estate: and the rich, in that he is made low: 
ir as the flower of the grass he shall pass away. 


_‘double-mindedness,’. For the sense cf, our phrase, ‘ 


Scholars on account of the disparagement of the ‘ 





sun ariseth with the scorching wind, and 1e 
grass : and the flower thereof falleth, and the grace of : 









word! first occurs in literature in n Christian writings. 
of Hermas (see Introduction, pp. 16f.) has much to sa’ 


two minds about anything.’ 


i, 9-11. Motives for endurance. “ 
Let the poor Christian find a motive {38 cheerful 
in the thought of his high estate as a child of God; and let the 
wealthy Christian rejoice to suffer loss for Christ’s sake, becau . 
earthly riches and distinction speedily perish. a 
9. low degree: humble station in life, = 
high estate: as a Christian. Pos a 
10. the rich Christian, who would fe a pa mark } 
persecutors, and would have much to lose by persecution, Some 





J 

v. 1-6, suppose that the rich heathen are meant, and take the — 
construction somewhat differently, e. g. ‘the rich man glories in 
that which is really his humiliation,’ v. 2, 3. But this view is 
improbable, 

in that he is made low. Not, as some take it, in that - 
has learnt humility; but in the humiliation, the being brought, — 
through persecution, to the ‘low degree’ of his poorer brethren. 

10, 11. as the flower of the grass... perisheth. An ex- 1 
pansion of Isa. xl. 6, 7; also quoted in 1 Pet. i. a4, which See. 

10. flower of the grass: in the Hebrew, ‘flower of the field.” 
The LXX, which James follows, perhaps intended this phrase 
to mean ‘the flowers found among the grass’; or they have 
given what they supposed to be a literal rendering of ce ekeee 
without troubling themselves to think what it meant. aie av, 

11. the scorching wind: the S/rocco, springing up at sunrise ; 
A. V., less probably, ‘with its burning heat. 

the grace of the fashion of it: df ‘the grace of its 
countenance,’ its beauty of form and colour. 


* Bipxos. 





Pee es he FAMES f'ts,/xh 149 






shion of it perisheth: so also shall the rich man fade 
away in his goings. 

_ Blessed is the man that endureth temptation ; for when 
he hath been approved, he shall receive the crown of 
life, which the Zord promised to them that love him, 
Let no man say when he is tempted, I am tempted of 





fade away: but according to 1 Pet. i. 4, v. 4) the Christian 

‘inheritance and crown of glory do not ‘fade away.’ 
7 goings. Only elsewhere in the N. T., Luke xiii. 22, in the 
sense of ‘ journey’ ; it is sometimes taken in this literal sense 
Ls of the gonine vines of merchants: This seems awkward. 
In the O.T. a man’s ‘steps’ or ‘goings’ are often a figure for 
“the course and conduct of his life, e.g. Ps. xvii. 5s, ‘My Steps 
have held fast to thy paths’ cr also the phrase ‘going out and 
_ coming in,’ Isa, xxxvii: 28; so probably here. 
i. 12. Reward of endurance. 

Endurance will be rewarded with the promised crown of life. 
'_ 12. Blessed: Ui. ‘happy,’ the word used in the Beatitudes, 
_ the man: whether of high or low degree. For the opening 

clause of this verse cf. Dan. xii. r2. 
when he hath been approved: A.V., ‘when he is tried’ 

The Greek, as often happens when the A. V. and R. V.. differ, 
includes the meaning of both, ‘when he has been tried, and the 
trial has proved him to be steadfast in his loyalty.’ 
the crown of life. The same phrase occurs in Rey. ii. ro. 
This ‘crown’ (cf. on 1 Pet. v. 4) is the victor’s wreath which 
the Christian receives when, by God’s grace, he has conquered 
_temptation and won his way into life. We read also of ‘crowns’ 
of righteousness, 2 Tim. iv. 8, and glory, 1 Pet. v. 4 


which the Lord promised. ‘The Lord,’ as the italics of 


the R.V. shew, is not expressed-in the Greek, but. is clearly 
required by the context. Hence the insertion of the words in 
the text by the MSS. followed by the A.V. The ‘promise’ may 
have been some unrecorded utterance of our Lord as to the 
‘crown of life,’ or the reference may be to the general promise 
_of life to believers. 


i, 13-15. Source of temptation. 
Let no one be seduced from loyal constancy by the quibble 
that God is the source of temptation. Temptation arises from a 
man’s own evil inclinations; to yield is sin, and the consequence 
of sin is death. 
13. I am tempted of God: a natural conclusion from such 
O. T, passages as 2 Sam. xxiv. 1, and from a mistaken application 


I 


= 


3 


15 Then the lust, when it hath conceived, beareth sin: 


150 JAMES © 





when he is drawn away by his own aka enti 
















of the doctrine of Divine sovereignty, Cf. the obj jection c a 
Paul in Rom. ix. 19, ‘Why doth he still find fault? For 
withstandeth his will?’ and the apostle’s answer in the follc 
verses. 

God cannot be tempted with evil. ‘Cannot be capa 
a single word in the Greek’, This word only 
the N.T.; it is unusual in Greek literature generally, and a 
meaning is matter of controversy. The most probable ren: ' 
is that common to the A. V. and to the R. V. text, on which 
are commenting. Another translation is that of the R.V. 
‘God is untried in evil,’ i.e. ‘has no experience of evil, does ‘not 
know from His own experience what it is to feel or follow the 
promptings of an evil nature.’ Either view give the same general — 
sense. It is absurd to think of God as tempting men, in the sense — 
of trying to induce them to do evil, because such tempting on His 
part would imply that He took pleasure in evil. So far from } 
that, He is either (according to the view taken) unversed in evil, 
or cannot even feel in the suggestion of evil any temptation; how 
then can He take an active delight in trying to bring about evil? 

he himself tempteth no man. Suffering and other external 
circumstances which incite to or suggest evil courses may be 
ordained of God, but His purpose is not to lead men into evil 
conduct, but to discipline them in constancy and faith. 

14. each man is tempted, when he is drawn away by his 
own Inst, and enticed. R.V. marg., to much the same effect, 
‘each man is tempted by his own lust, being drawn away by it, 
and enticed.’ ‘Lust’ is any inclination—here the inclination to 
any kind of evil; but the same word is used elséwhere in a 
perfectly neutral sense. It is the inner inclination to evil, eager 
to avail itself of the external opportunity, which constitutes 
temptation. 

15. lust, when it hath conceived, beareth sin. There is no 
sin in the mere desire for gain or enjoyment, which may suggest 
an evil impulse, but there is sin when this desire leads to wrong 
action. The exposition of these verses has been based upon the 
view that ‘lust,’ or rather ‘desire,’ is used here in a bad sense 
as inclination to evil. If so, the treatment of the subject is not 
exhaustive. In many temptations, the suggestion or impulse 








1 Gmeipacros. “y 





JAMES 1. 16, 17 151 


the sin, when it is fullgrown, bringeth forth death. Be not 
_ deceived, my beloved brethren. Every good gift and every 
perfect boon is from above, coming down from the 
_ Father of lights, with whom can be no variation, neither 


‘arises from an innocent desire for advantages, lawful in themselves, 


but only to be obtained, in the special circumstances, by wrong- 


doing. The desire to provide for a family may prompt a man to 


avail himself of opportunities of making unfair prefits. If the 


man yields, it is not through any positive inclination to evil, but 


through the lack of loyalty to righteousness. Such cases do not 
seem to be in the Apostle’s mind. 

beareth . .. bringeth forth: two different words in the 
original; hence the A.V. ‘bringeth forth... bringeth forth’ is 
misleading. 

fullgrown: not as A.V., ‘finished.’ The sin, the child of 


uncontrolled desire, grows up, and in its turn has a child— 


death. 


i. 16-18. God the source of good only. 

But we need not confine ourselves to the mere negative state- 
ment that God is not the source of so evil a thing as prompting to 
sin; positively, He is the unchanging source of good, so that only 
that which is good can come from Him. We are His spiritual 
children in the gospel, not that we may be seduced from it by 
temptation, but that it may spread from us throughout the world. 

16. Be not deceived by such ideas as that cited in 13°; A. V., 
less accurately, ‘do not err.’ 

17. Every good gift and every perfect boon. The Greek 
has the metre of a line of poetry, probably by accident. 

gift ... boon: two different words; A.V., ‘gift... gift.’ 

the Father of lights: the creator of sun, moon, and stars, 
and so the ultimate source of physical light; suggesting also that 
God is the source of intellectual and spiritual illumination (cf. 
r John i. 5, ‘God is light’), An ancient Jewish benediction runs, 
*Blessed-be the Lord our God who hath formed the lights.’ 

can be: A. V., less probably, ‘is.’ 

variation: A. V., ‘variableness.’ The Greek word? (only here 
in the N.T.) is very similar to our ‘parallax,’ and has sometimes 
been supposed to be, like it, a technical astronomical term, but 
itis rather to be taken in a general sense. The sun and moon 
have ‘variations’ which leave us in darkness; the Divine light 
never wanes, or sets, or is eclipsed. 





1 napaddayn. 








152 






us forth by the word of truth, Pete a : 
* of firstfruits of his creatures. 




















shadow that is cast by turning. The meaning o 
original' is uncertain. In considering the phrase we must 
course, dismiss from our minds our modern knowledge of 
nomy, e.g. of the revolution of the earth on its axis, a 
motion through an orbit round the sun. ‘Shadow cast 
could only mean to the readers the darkness in which the earth 
is plunged by the diurnal revolution? or ‘turning’ of the sun a 
moon round the earth—a special instance ‘of ‘ variation.” “ 
phrase, however, is not an apt expression of the idea. ae 
The A. V., ‘shadow of tur ‘ning,’ takes the word ‘ shadow” 
tively, like our ‘ghost,’ in ‘not a ghost of a chance 
‘shadow’ would hardly be so used when contrasted with 
Other explanations are ‘ shadow caused by change’ or ‘char 
shadow,’ either of which would be a possible rendering 
‘Greek, and would make very good sense. .Two Old 
versions render ‘particle’ or ‘moment of sthiddin’ wh 
represent a Greek phrase®* differing very slightly from that 
in the extant MSS, and translated by our versions. ‘ Shadow” 
a very rare word, only used here in the N. T. 
18. prought us forth : therefore, according to our usual ph 
‘Our Father’; but the term, which was suggested by verse 
belongs to the ‘mother. On the ground of this and oth 
(Deut. xxxii. 18; Isa. Ixvi' 1g, &c.) a doctrine of the 
motherhood has been based. This idea is said to have ta 
a strong hold of Chinese Christians. It is not likely that Ra 
the inspired writers intended to formulate such a doctrine, even 
if it is implied by their language. This ‘ bringing forth’ is a figure 
for conversion to Christianity. 
the word of truth: the gospel. ve Eat 
firstfruits of his creatures: not the privileged recipients 
of a special favour, but the first sheaves of a world-wide harvest 
of redeemed souls. Cf. Exod. xxii. 29 ff. 
creatures. This comprehensive term may extend even beyond 
humanity (cf. Rom. viii. 19-22). 
i. 19-21. Be meek and docile. 


In order that you may not fall through temptation, but may 
be examples and pioneers of faith, seek to bé meek hearers 


A~ 44 8% 


ae 


1 +porhs arockiacpa. Sinaitic MS. dmockiagpaTo, 
? Which we know to be only apparent. 
3 pont) drockdcparos. 





JAMES 1. 206, 27 153 





‘swift to hear, slow to speak, slow to wrath: for the 20 
rath of man worketh not the righteousness of God. 
Wherefore putting away all filthiness and overflowing of 21 
wickedness, receive with meekness the implanted word, 


of the gospel of salvation rather than to manifest a hasty temper 
in foul-mouthed abuse. 

19. Ye know this: viz. what has been stated in the previous 
paragraph. Their knowledge is the ground of the appeal that 
follows. R. V. marg., ‘ Know ye’; A. V., following inferior MSS., 
© Wherefore.’ 

Swift to hear: i.e. to hear Christian teaching (cf. verses 
ar, 22). Cf. Ecclus. v. 13°. 
__ slow to speak, slow to wrath. These words strike the key- 
note of much of the Epistle. Chap. iii. shews that those addressed 
Were afflicted by a cacoéthes loguendi, an eagerness to speak in 
the Christian gatherings, which often degenerated into angry 
abuse. Let them therefore be ready to learn rather than eager 
to teach; and let them not lose their tempers because others 
differ from them as to doctrine or practice. 
% 20. the wrath of man worketh not the righteousness of 
God. Those admonished would have justified themselves by 
Saying that they were angry on account of false teaching and 
unworthy habits. The Apostle anticipates this plea by reminding 
hem that an evil temper neither commends sound doctrine nor 
jromotes holy living. 

21. putting away all filthiness and overflowing of wicked- 

ess. ‘Putting away,’ i.e. stripping off clothing. ‘ Filthiness,’ 
only here in the N.T.; the corresponding adjective, ‘filthy,’ is 
sed in ii. 2 (R. V., ‘vile clothing’). The noun sometimes has 
the figurative sense of ‘meanness,’ like our ‘shabbiness.’ For 
‘wickedness’ we should probably adopt the R. V. marg., ‘ malice’; 
e Greek word? started with a perfectly general meaning of 
evil,’ but often became specialized like our ‘ill-nature,’ a sense 
Which suits the context here and in the parallel passage (1 Pet. 
. 1). ‘Filthiness and overflowing of malice’ may express a 
single compound idea—‘ disgusting and excessive malignity.’ 
he reference may be general, but more probably refers specially 
the intemperate spitefulness of the discussions and party 
ppabbles of the churches. Even if ‘ filthiness’ is taken literally, 
ean be abundantly illustrated from the history of religious 
pontroversy in the first six centuries of the church and at the 

eformation. , 

' implanted: or, as R.V. marg., ‘inborn,’ not as A. V., ‘en- 











' Hiihn, A. 7. Cit. p. rro. 2 gaxia, 


Mr. 


154 JAMES 1 or 










the word, and not hearers only, pitied a 
23 For if any one isa hearer of the word, and nota d 


is like unto a man beholding his natural face in a 
24 for he beholdeth himself, and goeth away, and si 
25 forgetteth what manner of man he was. But he 

looketh into the perfect law, the daw of liberty, and s 


grafted’ ; the word tity occurs here in the N.T. The ge 
a new life planted or born in the soul. ‘ 


i, 22-25. Hearing useless without doing. 

But however desirable it may be to hear the truth, hi 
useless unless it leads us to apply the teaching we rec 
practical life.. Hearing without doing is as trivial and 
as a casual glance at oneself in a looking-glass ; blessing onl 
follows active obedience. s 

22. be ye: strictly, ‘become’; they had not attained to any 
large degree of this grace. He who listens in a spirit ple 2d 
criticism, eager to vent itself in hot words, is not he Bees Pct 
the measure of the truth there may be in what he 
Matt. vii. 21-27; Rom. ii. 13. 

23. his naturalface. R.V. marg. gives, as the literal re 
of the Greek, ‘the face of his birth.’ The phrase is | 
obscure; no one has clearly shewn what point ce 
to make by speaking of the man’s face as that ‘ of his birth.’ The 
word for ‘birth!’ is translated by the R. V. “generation” or 

‘genealogy’ in Matt. i, x; ‘birth’ or ‘ generation’ in Matt. i, 18; 
‘birth’ in Luke i. 14. in Jas. iii, 6, in another very 
phrase, ‘wheel of genesis,’ it is translated ‘nature’ or ‘birth.’ 
These are the only places where the word occurs in the N.T. 
The meaning perhaps is ‘the face a man is born with, with all 
its natural defects.’ Prof. Mayor, however, explains ye 
‘ fleeting earthly existence,’ and makes the phrase mean ‘the face 
which belongs to this transitory life’ contrasted with ‘the 
character which is being here moulded for eternity.’ 

_ 24, beholdeth ... goeth away... forgetteth: a trivial and 
transient episode, due to a casual impulse, leaving no permanent 
impression, and having no practical results. 

25. he that looketh into the perfect law, ...sSO continueth, 

. not a hearer that forgetteth, but a doer that worketh, 

The law (see next note) is regarded as a mirror, with, as it ps 
magic pr apertics, Looking into it, a man sees not only his 








x wvivecitn 


JAMES 1. 26,2, 185 





inueth, bene not a hearer that forgetteth, ‘but a doer that 
otketh, this man shall be blessed in his doing. If any 
man thinketh himself to be religious, while he bridleth 
not his tongue but deceiveth his heart, this man’s religion 
is vain. Pure religion and undefiled before our God and 
Father is this, to visit the fatherless and widows in their 
affliction, avd to keep himself unspotted from the world. 





self with all its defects, but the ideal of Christian manhood. 
Studying the vision, and seeking to realize the ideal, he attains to 
blessing. Cf. 1 Cor. xiii. 12. 
looketh into: Jit, ‘bends over,’ ‘stoops down,’ to look closely 

and carefully; used in John xx. 5 of John stooping to look into 
the empty sepulchre ; also in 1 Pet. i. 12. 
_ the perfect law, the law of liberty. The O.T. could speak 
of the Mosaic law as perfect in its time (Ps. xix. 7), but that had 
now become obsolete (Heb. viii. 13); and the only law which 

was perfect, which fully met the needs and opportunities of the 
new era, was the law of Christ, the ‘new covenant’ announced 
in Jer. xxxi. 31-34: cf. Heb. viii, 7-13. This new law, as Paul 
often insists (Rom. viii, 2, &c.), is the law of Christ, the spon- 
taneous obedience of the believer to the suggestions of the Spirit, 
in contrast to the ‘law of ordinances,’ which constrained and 
coerced by innumerable rules. Cf, ii. 8, 12. 


i, 26,27. Acceptable religious Perales. 

Though the law is a law of liberty, there remain external 
Standards by which a man may know whether he is really 
obedient. One test is his behaviour to his fellows—courteous, 
kindly, and truthful speech; care for the needy; abstinence 
from the evil doings of the ungodly. 

26. thinketh himself to be: R.V. marg., ‘seemeth to be,’ 
30 A. V. 

_ . religions ...yzeligion!. These words may be best defined 
in the words of Trench’: ‘ We have in “religious. . .,”’ the zealous 
and diligent performer of the divine offices, of the outward service 
of God... ‘‘ Religion” is predominantly the ceremonial service 
of religion, the external forms or body, of which godliness *”” 
is the informing soul.’ ‘Religion’ here is not the inner life, but 
the external manifestation. There is still a contrast with the 
lewish law. The ‘ Divine offices’ of the Christian faith are not 
ceremonies of worship, but the acts of a Christlike life, 
' 27. unspotted: also 1 Pet. i. 19; 2 Pet. iii. 14. 
' world. Here, as in 2 Pet. i. 4, ii. 20, and in John’s writings, 











8 


* Opjaokos, Oonokeia. * Synonyms, i }. evoeBem; cf. 2 Pet. i. 3. 
| ynony 7 3 
























2 My brethren, hold not the faith 
a Christ, ‘te Lord of glory, with respect 
if there come into your synagogue a man ¥ I 
in fine clothing, and there come in also a poor 1 
3 vile clothing ; and ye have regard to him that y 





the world (sosmos’, apart from and opposed to Christ 
_ sphere in which life’is purely selfish. : 


ii, 1-4. Respect of persons, y 
Shew equal honour to rich and poor; for us 
a mean spirit if you put a poor man into an inferior s 
‘your meetings for public worship. a) 
1. hold not the faith... with respect of persons, 
not let your new life derived from Christ be interfered with by 
anxiety to conciliate the rich man at the expense of the poc 
R. V. marg., ‘do ye, in accepting persons, hold the faith?’ i. ¢ 
ye do this, are you really Christians ?” Ree 
the Lord of glory. There is much Controv as | 
exact connexion of the words ‘of glory,’ the d of 
would require more space than can be spared for a compa 
unimportant point. An interesting alternative to the R.’ 
the suggestion that we should translate ‘ Jesus Christ, who is 
glory.’ ‘Glory'’ is sometimes used for the term * Shekinah” use 
by the Jews for the manifestation of God. ; — 
2. synagogue: usually, in the N. T., of the buildings in which 
the Jews met for worship. In Rev. ii. 9; iii. 9, societies fe on 
are spoken of as ‘synagogues of Satan’; in Heb. x. 25, a 
pound? of this word is translated ‘the assembling... 
In the LXX, ‘synagogue ®’ is the regular translation of vo 
Hebrew words for ‘assembly’ or ‘congregation,’ one of which 
is also often rendered ecclesia, In classical Greek the word means 
‘bringing together,’ ‘assembling.’ If the Epistle is early, 
the ‘synagogue’ here may be the Jewish building, whic eae 
Christians still frequented; at a later time the name of the Jewish 
building might perhaps be used for the place of Christian worship ; 
but the word is best taken with R. V. marg. as ‘assembly.” 
a man with a gold ring ...a poor man: both strangers. 
James fears lest the Christians shew an unseemly eagerness to 
attract rich outsiders. eee, 
vile. Cf. oni. 21. Rather, ‘shabby,’ ‘worn and stained” 


* Séga. we. émowaywyn. * he. ovvayoryh. 






JAMES 2. 4-6 157 


nder my footstool; are ye not divided in your own 4 
mind, and become judges with evil thoughts? Hearken, 5 
my beloved brethren; did not God choose them that 
‘are poor as to the world Zo de rich in faith, and heirs of 
‘the kingdom which he promised to them that love him? 
‘But ye have dishonoured the poor man. Do not the 6 





_ 8. sit under my footstool: rather, ‘sit down by my footstool,’ 
i.e. on the ground. 

~ 4. are ye not divided in your own mind? divided between 
‘the Christian duty of regarding all alike as brethren (Gal. iii. 28), 
‘and the interested desire to associate with wealthy people— 
-*doubleminded,’ i. 8. R.V. marg., ‘Do ye not make distinctions 
‘among yourselves?’ This, however, would imply that the two 
™men were members of the church. A.V., ‘Are ye not then 
partial in yourselves?’ an improbable rendering of the Greek. 
Another translation is ‘ Do ye not doubt'?’ i.e. ‘Can you really 
believe, if you act thus?’ Cf, on ii. 1. 

are ye not... become judges with evil thoughts? Their 
action implied a judgement as to the relative worth of the two 
‘men, This was wrong, because the men were strangers, of whom 
‘too little was known to warrant any such judging. Moreover, 
‘they judged ‘ with evil thoughts’ on the principle that the cost- 
liness of a man’s dress shewed that he was a desirable associate. 
The A. V., ‘judges of evil thoughts,’ was probably intended to 
“convey the same meaning. 


li, 5-7. Rich and poor, and the church. 
_ This truckling to the rich at the expense of the poor is contrary 
‘to the example set by God, for He is specially gracious to the poor. 
Moreover, the men upon whom you are so ready to fawn persecute 
|} you and blaspheme Christ. 
_ 5, did not God choose them that are poor. James does not 
| say that only the poor were chosen. In some books of the O. T., 
| however, ‘ poor’ and ‘ godly’ are almost synonymous. 
poor as to the world: i.e. in worldly wealth, and in the eyes 
‘of the world. A. V., following inferior MSS., ‘the poor of this 
world,’ which would have about the same meaning. 
to be zich in faith: not (as A.V., ‘the poor of this world, 
‘Tich in faith”) because they were rich in faith. 
} heirs of the kingdom. A unique phrase. An inheritance 
}as a figure for the privileges of believers is an O.T. idea 
(Ezek. xliv, 28, &c.) frequently used by Paul (Rom. viii. 17, &e.) ; 














' The word used here is another form of the verb twice translated 
‘doubt’ ini. 6. 


158 



















. tich oppress you, and themselves ¢ 
7 judgement-seats ? Do not they L blas 
8 name by the which ye are called? Howk 
the royal law, according to the scripture, Thou sh 
g thy neighbour as thyself, ye do well: but if ye e 
respect of persons, ye commit sin, being convi 
zo the law as transgressors. For whosoever shall ke 
whole law, and yet stumble in one fotn#, he a Dec 


ef. 1 Pet. i.'4.. ‘Kingdom of God’ and ‘kingdom’ of heave’ 
Christ’s favourite terms for the new spiritual a Ww 
he inaugurated. 
: 6. Do not the rich oppress you? Our ignoran EN 
circumstances of those to whom this letter was addresse 
it uncertain why the rich were specially zealous in 
At Jerusalem the Sadducees were hostile to Ch 
account of its doctrine of immortality, and they comp 
powerful officials and wealthy nobles. 
7. they blaspheme the honourable mame: ‘of oI 
prosecution of Christians would involve blasphemous | 
to Christ‘and his teaching: cf. on 1 Pet. ii. 12. 


ii, 8.13. How to observe the law of liberty. 

Those who treat the poor man. with contumely b bres 
command, ‘Thou shalt love thy neighbour as thyself,’ 
become transgressors of the law, which is cranegreae 
whole if one of its commands is disobeyed. Live accordin 
that law of liberty by which you hope to be judged. Its 
ment is most inexorable against the hard- hearted, but a 
‘to the compassionate. 

8. the royal law: usually explained as the supreme | 
‘king of laws.’ A similar phrase, however, in 2 Macc. 
means ‘the commandments of the king,’ which favours a 
view here, viz. ‘the law of the king,’ i.e. ‘of Christ.” It 
possible that James, a Palestine Jew not greatly skilled in 
idiom, may have meant ‘ the law of the kingdom.’ nig 

Thou shalt love thy neighbour as thyself: a 
from Lev. xix. 18. Our Lord reckoned this as the second greatest 
commandment, inferior only to ‘Thou shalt love the Lord thy 
God,’ &c., Mark xii. 28-32. According to Paul the whole law 
is fulfilled i in this one commandment, Gal. v. 14; Rom. xiii, 8-10, 

9. convicted by the law: Lev. xix. 15, and im by 
verse 8, a 

10. one point: e. g. the behaviour described in verses 2, 3. 

: yee 
sf 4 





JAMEs 2. 11-17 159 


guilty of all. For he that said, Do not commit adultery, 11 


said also, Do not kill. Now if thou dost not commit adul- 
tery, but killest, thou art become a transgressor of the law. 
So speak ye, and so do, as men that are to be judged by 
a law of liberty. For judgement zs without mercy to 
him that hath shewed no mercy: mercy glorieth against 
judgement. 

What doth it profit, my brethren, if a man say he hath 
faith, but have not works? can that faith save him? If 
a brother or sister be naked, and in lack of daily food, 
and one of you say unto them, Go in peace, be ye warmed 
and filled ; and yet ye give them not the things needful 
to the body ; what doth it profit? Even so faith, if it have 


guilty of all. Equivalent sayings are quoted from the 
Jewish Rabbis: cf. also Gal. v. 3, All sin is ‘of a piece’; or, 
to use a technical term, there is a ‘solidarity’ of virtue and vice. 
One sinful act indicates a sinful disposition which will manifest 
itself in many other ways when there is convenient opportunity 
and adequate inducement. 

12. a law of liberty: not, as A.V., ‘the law of liberty.’ 
Stress is laid on the character of the law. Cf. oni. 25. 

13. mercy glorieth against judgement. ‘Mercy’ is not an 
exact equivalent of the original, which is a more. comprehensive 
term, including ‘lovingkindness and compassion.’ God’s compassion 
finds in man’s kindliness to man an opportunity for setting aside 
triumphing over judgement. ‘If ye forgive men their trespasses, 
your heavenly Father will also forgive you,’ Matt. vi. 14. 


li, 14-17. Faith and works. 
Faith that has no practical influence on conduct is as hollow 
a mockery as to bid the destitute be warmed and fed without 
giving them food and firing *. 
_ 15. brother or sister: fellow Christians, whom a true believer 
would be specially bound to help (Gal. vi. 10). 
naked: rather, ‘ poorly clad’; the real English equivalent in 
a similar passage would be ‘ in rags.’ 
daily. Not the word used in the Lord’s Prayer. 
1%. faith, if it have not works, is dead in itself. Cf. the 
phrase ‘ dead works,’ Heb. vi. 1, ix. 14. 


* On the relation of verses 14-26 to Paul’s doctrine of faith, see 
general note following note on verse 26. 


Len! 


~ 


2 


7 


160 Sas Q4 






from ‘hy Gi and I by my "wots will theo the 
19 faith. Thou believest that God is one; thou do est 
20 the devils also believe, and shitdder, 4 But wilt . 
li. 18, 19. The faith of devils, 
Faith—even in the Divine unity—without works, is a 
as the faith of devils. Me hide 
18. Yea,a man will say. The Apostle emphasizes his vi 
expressing it as the obvious criticism of ‘the man in the 
the claim to possess faith made by any one who did not 
the fruits of faith. -R.V. marg., ‘ But some one will ep ps ar 
suggest that the verse is an objection to Jope ’s view, 
have been made to interpret it on these lines, b ut with aenn 
shew me thy faith apart from thy works, &e, A man’s 
faith can only prove its existence and genuineness by produces 
right conduct. Obviously, in applying this principle, a man’s 
conduct must be considered as a whole, and in relation’ to his 
circumstances; and regard must be had 'to thé le ae 
Christian life, and to his character and habits’ at’his €o: / 
19. that God is one: A.V., with Some antient ‘a 
‘that there is one God.’ The Jews insisted on this article of 
faith above all others. The Shema, the passage of 
which every pious Jew recited morning and ‘evening, t 
‘Hear, O Israel, Jehovah our God,’ Jehovah is one.” — 
monotheistic faith was one special ground for the Jews" Glaimn 
to religious superiority over other peoples. 
the devils: R.V. marg., ‘Gr. [lit.] dethond *? Malevolent 
supernatural beings who playeda very large part in ancient Eastern 
religions. They chiefly appear in the N.T. as ‘ 
unfortunate victims, but are also identified with heathen deities i 
(a Cor. x. 20-22), 1 oan 4 ORT | 
believe. As supernatural beings; the devils are thought of as" 
knowing that there is one supreme God, and ‘therefore necessarily | 
believing it. Similarly, they are described in the Gospels as 
supernatural knowledge of the Divinity of Jesus (Mark v, 7). _ 
shudder: A.V., ‘tremble’; a testimony alike to the reality” 
and the futility of their faith. The devils were a. perfect illustration — 
: 









of the statement that faith without works was/ useless ; they had 
a real and enlightened faith, if faith be mere intellectual con- 
viction, together with an entire absence| of ‘works’; and the 
results were worthless for themselves and for everybody else. 


1 Baipdma, 











a JAMES z a, 22 ‘ 161 


Was not Abraham our father justified by works, in that 


‘4 


“he offered up Isaac his son upon the altar? Thou seest 












li. 20-26. Abraham and Rahab. 
__ The Scripture examples of Abraham and Rahab cited to shew 
| that faith does not set men right with God until it is expressed in 
a pehely life. Faith without works is as dead as a body without a soul. 
20. vain man: Hi. ‘empty,’ i.e. when professing to be full. 
( of. ‘ empty-headed,” ‘ wind-bag,’ &c. 
3 barren: futile; by etymology, ‘ without works,’ i. e. results. 
_A.V., with many ancient authorities, ‘dead.’ 
al. Abraham our father: probably implying that those 
addressed are Jews (cf. Rom. iv. 1, 12); but he was also, according 
_to Paul, the (spiritual) father of believing Gentiles (Rom. iv. 11, 
16-18; Gal. iii. 7, 29). 
justified. The word’ translated ‘justify * sometimes has the 
meaning ‘make just’; but here, as constantly in the Pauline 
_Epistles®, it means ‘account as righteous.’ It represents a 
I ebrew word’, which is generally used of a judge (actual or 
figurative) declaring that an accused person is innocent, i.e. 
” acquitting him; or that a suitor has the law on his side, i.e. 
_ deciding in his favour. It was possible to ‘justify the wicked 
for a reward’ (Isa. v. 23), i.e. to take a bribe to acquit the 
guilty, or to decide against a suitor who had evidence and right 
on his side in the sight of the law. Hence James means that 
God will not acquit a man—treat him as innocent, liable to no 
' penalty, but entitled to full rights of citizenship in the kingdom— 
_ merely because the man believes; his faith must be attested by 
his conduct. 





‘now, O vain man, that faith apart from works is barren? — 


21 
22 


by works. Whereas, according to Paul, ‘ We reckon there- © 


' fore that a man is justified by faith apart from the works of the 
law’ (Rom. iii. 28 ; cf. Gal. ii. 16), of which Abraham is a special 
“example (Rom. iv; Gal. iii). Paul appeals to Gen. xv. 6, ‘He 
believed in Jehovah, and he counted it to him for righteousness 
Gustification).’ James probably had in mind Gen. xxii. ra, ‘I 
know that thou fearest God, seeing that thou hast not withheld 
thy son, thine only son, from me’; and might have argued from 
_it that though Abraham’s faith had long been manifest, there was, 
according to Genesis, no clear evidence of his loyalty to God 
until the sacrifice of Isaac. 

: offered up. As far as Abraham’s intention was concerned 
the offering was complete. ~ Heb. xi. 17-19 cites the sacrifice of 
ic as an example of the faith of Abraham. Cf. verse 23. 












= bend 
8 Buradw * It does not occur in Hebrews. * Hicdiq. 
; = : M 








6s yaaa 2. 25-1 






unto him for righteousness ; rena he was called the 
24 of God. Ye see that by works a man is justifie 
25 not only by faith. And in like manner was not 





22. Thou seest: A.V. and R.V. marg., ‘Seest eS 

- difference does not affect the sense. 
faith wrought with his works. His faith was 

so much intellectually in recognizing the truth of pa i 

in practical obedience ; it reinforced conscience and loyal 
by works was faith made perfect. Faith, a eee 

Seed, grew up, came to maturity, by exercising itself i in 

obedience. 

23. the scripture was fulfilled which saith, And aiid 
believed God, &c. The sacrifice of Isaac was the supreme ai 
which manifested the faith of Abraham. The quotation, as in : 
follows the LXX of Gen. xv. 6 (R. V. of the Hebrew, ‘he coun 
it to him’). The meaning of Gen. xv. 6is that God regarded 
approval Abraham’s trust in Him, and accepted it as a sufficient n 
ground for receiving him into His favour. Cf Ps. ced 
‘Then stood up Phinehas, and executed judgement, . . . Se 
was counted unto him for righteousness.’ he 

and he was called the friend of God. So in the He 

Isa. xli. 8, God being the speaker, ‘ Abraham, my friend’; I 
‘Abraham whom I loved’ ; 2 Chron. xx. 7, God being addressed 
‘Abraham thy friend’; LXX, ‘thy beloved.’ Philo’, however, 
quotes Gen. xviii. 17 nate Shall I hide (this) from Abraham my 
friend?’ This reading is not found in any other authori | 
it was probably once current in some MSS. of the LX e 
Gen. xviii. 17 is probably the passage which James has i in mind®. i 
Clement of Rome and other early Fathers speak of Abraham as : 
‘the friend of God.’ The Greck philosophers use the phrase of : 
the wise man, and Wisd. of Sol. vii. 27. of the holy man: | 
John xv. 14, 15. ‘The friend -of God’ has become almost f# 
name of Abraham amongst the Mohammedans. The 
‘Friend’ was an official title at Eastern courts. S 

25. was not... Rahab... justified by works, in that she 












1 De Sobrietate, 11. 

* The Hebrew has simply ‘from Abraham’; the LXX and Syriac 
“from Abraham my servant.’ 

* Ryle, Philo and Holy Scripture, in loco. 


malt 


Fe GAMES ST, 26 163 




































! ahab the harlot justified by works, i in that she received 
_ the messengers, and sent them out another way? For as 

the body apart from the spirit is dead, even so faith apart 
_ from works is dead. ~ 


received the messengers, &c. Cf. Joshua ii. 7. In Heb. xi. 3r 
this act is cited as shewing the faith of Rahab. Clement of 
Rome! states that Rahab ‘ was saved by faith and hospitality.’ 
+26. as the body apart from the spirit is dead, &c. Death 
s shewn by absence of movement and by putrefaction; so faith, 
‘apart from practical holiness, shews no activity and becomes 
corrupt, 


- GeneRAL Norte on THE RELATION OF ii. 14-26 TO THE TEACHING 
OF PAUL AND THE EPISTLE TO THE HEBREWS. 


_. i. There is a formal contradiction between the language of James 
and that of Paul and Hebrews, 
_ The parallels cited in the previous notes shew that according 
_ to Paula man is justified by faith and not by works, whereas in 
_ James a man is justified by works and not by faith only. In 
- Heb. xi. faith is described as the moving force of the consecrated 
_ activity and endurance of the saints. In Hebrews we read 
_ of ‘dead works,’ but in James of ‘dead faith’; in Paul and 
_ Hebrews Abraham and Rahab are examples of ‘faith, in James 
of ‘works.’ 
ti, This contradiction ts not accidental ; it cannot have arisen out 
_ of the independent treatment of the subject by James on the one hand, 
and Paul and Hebrews on the other. 
This follows from the form of the statements; each writer not 
- merely asserts his own view, but negatives contrary teaching, 
_ which he is anxious to refute. 


F ii. The contradiction, however, was not between the apasiis them- 
selves, but between each of them, and teachers who inculcated a 
_ distorted form of the doctrine of the other. 

_ There is nothing in any of the Epistles concerned to suggest 
' that either of the apostles had before him an Epistle or Epistles 
written by the other. In Galatians Paul enters into detail as to 
his relations with James; and if he had been controverting the: 
_ arguments of a letter written by that Apostle, he would surely 
_ have mentioned the fact. Paul’s polemic is obviously against the: 
_ general Judaizing doctrine of the importance of works, and not 
_ against this particular passage. It is sometimes maintained? that 
_ salvation by faith was a familiar topic in the Rabbinical schools 
_ at the beginning of the Christian era, and that the Rabbinical- 





Tks 2 Cf. Lightfoot, Galatians, pp. 158-164. 
M 2 


~ 














164 JAMES 2. 26 e 
treatment of the subject furnishes the connexio 
and James. Paul, it is suggested, adapted Rabbinic r 
and arguments to the expression of Christian truth; but 
Jews used the same phrases to express mistaken view: 
is this Jewish misuse of language which James attacks. _ 
We cannot be certain, however, that the passages cited from 
Mishna, &c., really represent the condition of Jewish thought in 
time of the apostles. Moreover, it is maintained that the technical 
phrases, ‘ justification by faith,’ &c., cannot be traced earlier than 
the Pauline Epistles, and were probably invented by Paul. 
An alternative view of the relation between the teaching of the 
two apostles would be to suppose that James is attacking some 
such perversions of Pauline doctrine, as Paul himself denounces 
in Rom. vi. and Gal. ii. 17-21, v. 13-15. con ~ 
The view maintained below that the contradiction is merely one 
of form would afford further evidence that James is not criticizing 
Romans or Galatians. 2 at 


iv. The contradiction is merely formal, while the teaching of James : 
is consistent with that of Paul. “Ss 

It must be admitted that weighty authorities have held that the 
statements of the two apostles cannot be reconciled. For i Ice, 
the Table Talk reports that Luther said: ‘Many have 
and given themselves great trouble to reconcile the Epistle of 
James with Paul's teaching, as Melanchthon had, in treating of the 
subject in his Apology, but not very seriously, for the statements 
that faith justifies, and faith does not justify, are direct contraries. 
Whoever can make them chime together, to him will I give my 
doctor’s cap and will stand reproved for a fool,’ oes 

Luther, however, did not sufficiently consider that words mean — 
different things to different men. When we examine what each — 
of the two apostles really meant, the contradiction disappears. 
‘Faith’ to Paul was the attitude of personal trust and su n 
towards God ; to James, an intellectual assent to a doctrine. : 
‘faith’ of which the latter wrote was held by devils; but no one 
can read Romans and Galatians and imagine that the devils could 
‘believe’ in the Pauline sense of the word. Then, in speaking of 
‘works,’ Paul has in mind the ceremonial observances of the 
Mosaic ritual, while James is thinking of a holy and beneficen 
life. We come nearer to a real difference in the word ‘ justify,” 
because both use it in a very similar sense; yet even here the — 
application is not the same. Paul is absorbed in the initial — 
justification, the act by which man, estranged by sin, is set right 
with God; this is a justification, not by works, but by faith, by 
a man’s new attitude towards God through the work of Christ. 
But this is quite consistent with James’s justification by works, by 


' Cf. Ind. Bugl. Rev., Jan., 1900. 


A 


Sad 


aa 





, re | 









JAMES 8. 1-3 165 


Be not many teachers, my brethren, knowing that we 3 
shall receive heavier judgement. For in many things we a “i 
all stumble. If any stumbleth not in word, the same is 
a perfect man, able to bridle the whole body also. Now if 3 


which he means that a right relation to God is maintained and 
fulfilled in a righteous life inspired by faith, Paul is thinking of 
_ the justification with which the Christian life begins, and the 
nomenclature of dogmatics has confined the use of the word to 
this initial act. But the Greek word could also be used for the 
vindication of the reality of Christian character through a consistent 
3 life, and it is so used by James. 

iii 1, 2. The tongue. 
Do not be eager to teach others. It is difficult to control the 
tongue in ordinary life, a task in which only the very greatest 
Saints succeed. For a teacher the task is still more difficult, 
_ the harm done by failure is more serious, and the responsibility 
_ proportionally greater. 

- 1. Be not many teachers. iil. r-iv. 12 expand and expound 
i. 19, 20. The necessity for the advice given here is shewn by 
I Cor. xiv. 20-33, from which we gather that the eagerness of 
_ the Christians to speak in public reduced their meetings to 
-a perfect babel. The great Stoic philosopher Epictetus said 
_ similarly in answer to those who professed a desire to ‘live as 
sages and do good to men,’ ‘What good? What wilt thou do? 
_ Hast thou done good to thyself? But thou wouldst exhort them ? 
And hast thou exhorted thyself? Thou wouldst do them good— 
then do not chatter to them, but shew them in thyself what 
manner of men philosophy can make*.’ Cf. Portia’s words in 
the Merchant of Venice*: ‘1 can easier teach twenty what were 
good to be done than be one of the twenty to follow my own 
_ teaching.’ 

_ +2. perfect, ‘mature’ (cf. i. 4). The control of the tongue being 
_only attained at an advanced stage of the spiritual life, those 
addressed, who ‘all stumble in many things,’ have obviously not 
acquired this gift, and are not suited to be teachers. Their 
uncontrollable tongues would lead them into reckless statements 
_ and exhibitions of bad temper. 

ili. 3,4,5%. Its power. 

The tongue controls the much larger body, just as a bridle 
-guides.a horse, or a rudder a ship. 

_ 3. Now if . . . we turn about: A.V., with inferior MSS., 
‘Behold . . . and we turn about.’ 


_ + Cf. Garvie, Rom., Cent. Bible, p. 24. 
_ * Dissertations, iii. 13 (Rolleston’s translation). * Act i, Sc. 2. 


~ 



































4 peas us, we turn about their hate body : 
the ships also, though they are so great, and a 
by rough winds, are yet turned about by a ve 
rudder, whither the impulse of the steersman wi 

5 So the tongue also is a little member, and_boasteth § g1 
things. Behold, how much wood is kindled by 

6 small a fire! And the tongue is a fire: the work 

_ iniquity among our members is the tongue, which d 


mouths. Here, as in the case of a man’s tongue, the y 
body is governed by controlling the mouth. This part of 
‘parallel is apparent only, and not real. 

4. very small: in proportion to the size of the ships. 

rudder . . . steersman: A. V., less accurately, ‘helm 
governor.’ The ‘rudder on an ancient ship was an oar or a pad 
working in a rowlock or port-hole, A ship had two o! 
one on each side of the stern. 

5%. boasteth greatthings. The context implies that thet 
ing is ‘justified ; the tongue really controls men, ‘ Boast’ is 
the word we should have expected; it is apparently used to 
the undue self-assertion into which the tongue often 
men. 


i. 5°, 6. ts mischievousness, L 

A bridle and a rudder are figures of the great power 
by so small a thing as the tongue ; similarly, the widespread ra 
often caused by a tiny spark illustrates the immense 
constantly wrought by that little member, re 

5°. how much wood: rather, as R. V. marg., ‘how ae 
forest’; certainly not, as A. V., ‘ how great a matter.’ + 

how small a fire! A.V. , with inferior MSS., ‘a little fire.’ 

6. The general sense of this verse is obviously that the little 
tongue does immense harm ; but the language used is obscure wae 
its exact meaning uncertain, 

the world of iniquity among our members is the tongue, > 
‘The world of iniquity’ probably means ‘the iniquitous world, 
‘the wicked world.’ The ‘world’’ is the evil element am 
mankind, and the tongue is the corresponding evil element in th | 
body. It is largely occupied with causing, or suggesting, Or 
speaking evil. ann 
defileth the whole body. Cf. Mark vii. 22, 23, *.. 


1 xéopos, see on i, 27. 








167 


























| = 

| Ber abictess, an evil eye, railing, pride, foolishness : all these 
evil things proceed from within, and defile the man.’ The tongue 
not only a chief instrument of such vices in its owner, but also 
the means by which he induces them in others. 

_ setteth on fire. A figure for ‘initiates the destruction of’ or 
_ *the evil working of.’ 

’ the wheel of nature’. A meaningless phrase to an English 
reader. R.V. marg., ‘wheel of birth, and A-V., ‘course of nature,’ 
' are also obscure. The Greek is variously interpreted. Thus Prof. 
_ Mayor explains the phrase from ‘ the shape of the wheel... the 
circle or sphere of this earthly life, meaning all that is contained 
in our life’; and further seems to adopt a suggestive but improbable 
view, that the fire here is the overheated axle which sets fire to 
“the wheel. Others explain the phrase," our changeful life,’ from 
_ the rapid motion of a wheel (cf. the ‘wheel of fortune’), or the 
‘orb or cycle of creation,’ &c. 

_ The word translated ‘wheel’ may also mean ‘course’; and the 
4 aaieey of i. 23 and ‘ world of iniquity’ suggests that ‘ of nature” 
_ denotes a quality of the ‘wheel’ or ‘course.’ Possibly it is an 
_ awkward attempt of James to represent in Greek some Aramaic 
’ phrase for ‘ natural impulses’ or ‘ passions.’ 

’ hell: in the Greek Gehenna, the place of evil spirits; here used 
3 Satan, as the inspirer of the tongue in its evil activities. 

R.V. marg., by changes in the punctuation, obtains two alter- 
Brakive renderings : (a) ‘The tongue is a fire, that world of iniquity: 
_the tongue is among our members that which,’ &ec. According to 
> this rendering, fire, the evil, destroying element, is the world of 
iniquity. (6) ‘That world of iniquity, the tongue, is among our ~ 
_ members that which,’ &c. This is similar to the R. V. text. 


iti. 7, 8. Not to be tamed. 

_ While men have tamed every kind of living creature, no one 
_ can tame the tongue: it is more truculent and venomous than any 

_ beast. 

7. kind ... mankind: /i. ‘nature... human nature.’ 

8. the tongue can no man tame. This need not be taken 

' literally to mean that no individual can control his own tongue. 
It may be a rhetorical hyperbole. 








_ 1 roy rpoxdv Tis yevéoews : cf. i. 23, “his natural face,’ 7d mpdcermov 
THs Yeverews. 












Wortiiaal Gane ; it isa  rentloas 
9 poison. Therewith bless we the Lord an 
therewith curse we men, which are made after 
10 of God: out of the same mouth cometh forth 
and cursing. My brethren, these things ought no 
ir be. Doth the fountain send forth from the same o} 
12 sweet wafer and bitter? can a fig tree, my br 
yield olives, or a vine figs? neither cam salt water yie 
sweet. eS / 
Who is wise and understanding among you? let h 


restless. The same word is translated ‘unstable’ in i, 
‘A. V., with some ancient authorities, has ‘unruly.’ - 125 


lii. 9-12. Fickle. ~Se 
The tongue, moreover, is fickle; a tree can be depended on to 
produce one kind of fruit, and a spring one sort of water ; but the 
tongue sometimes blesses and sometimes curses, 
9. the Lord and Father: a unique expression; A, Wg = t 
inferior MSS., ‘God even the Father.’ “e x 
after the likeness of God: Gen, i. 26, ae 











13 


« 4 » 
10. cursing: here probably in the sense of abusive railing. ot 
12. neither can salt water yield sweet. A curious 


sion, modified in inferior MSS. to‘ So can no fountain 
- salt water and fresh’; so A. V. ; 

The idea of the true text seems to be that as a tree can‘ 
produce fruit, and a spring water, of one kind, so the utterances 
of a tongue will be of one kind, i, e. the tongue which in 
in ill-natured abuse is incapable of true praise of God; the . 
can no more pass into praise than salt water can change to fresh. — 
‘He that loveth not his brother whom he hath seen, cannot love cs 

- God whom he hath not seen’ (x John iv. 20). - ! cae 

iii. 13-18. The true wisdom. = pe 

Such bitter railing is inspired by a jealous and quarrelaome: 
spirit. If you harbour this spirit, your claim to possess the — 
wisdom of Christ is a false and empty boast; and he eae 
comes from Satan, and issues in every kind of evil. The 
from above inspires mutual kindliness and good feeling, and thus 
leads to a holy life. 

13. understanding ': A. V., ‘endued with knowledge.” Accord- ‘ 
ing to Mayor,‘ used in classical Greek for a skilled or scientific person — 
as opposed to one who has no special knowledge or training.’ 
MENT LLL UCU! 


~ 


sh * 
4 


1 émoTnpor, only here in the N. T. “Sth EAN the ; 
Sa hay. 
- » =~ 














earthly, sensual, devilish. For where jealousy and fac- 
on are, there is confusion and every vile deed. But the 





ere the man who thinks himself ‘ wise and understanding ’ 
the professing Christian, who supposes that he has attained 6 
Spiritual enlightenment, and is eager to display his wisdom by 
teaching others. 
. life’: A. V., ‘conversation’ (see on 1 Pet. i. 15). 

in meekness of wisdom. If you are wise, shew it by living in 
he meek spirit which wisdom inspires, Conduct is the criterion 
of wisdom as well as of faith (ii. 18). Contrast this verse with the 
idea of a king 
‘Who never said a foolish thing, 
And never did a wise one.’ 
For ‘meekness’ see on 1 Pet. iii. 4. 

14. faction ?: by etymology the mercenary service of a hireling ; 
“and so generally the zeal a man shews for a party or for opinions 
because they are Ais, not because they are Christ's. The eagerness 
_of James’s readers to teach had evidently led to angry controversy. 
lie: by claiming a wisdom which their bitter railing shewed 
‘they did not possess. 

_. the truth: either, simply, ‘the facts of the case,’ or 
Christianity, which was discredited when such men put themselves 
forward as its exponents. 

' 15. earthly: limited to material things, and wholly lacking in 
Spiritual illumination. 




















the mere animal life, and wholly lacking any fellowship with the 
Divine Spirit. Thus 1 Cor. ii. 14, ‘The natural man receiveth not 
the things of the Spirit of God.’ 

‘devilish: U7, ‘demoniacal,’ inspired by such malignant beings 
as those whom Jesus cast out from the unfortunate beings who 
ere possessed bythem. The vein | which was eager to expound 
such wisdom might well be said to be ‘set on fire by hell’ (verse 6). 


_ 16. confusion‘: the noun corresponding to the adjectives 
1 Gvaor pop). 


‘rouped with ‘jealousy,’ Gros, i in 2 Cor. xii. 20; Gal. v. 20. 
Woxucn, only elsewhere in Jude 19 and 1 Cor. (four times). 
* dkaracraola, 


sensual: R. V. marg., ‘natural’ or ‘animal’,’ i, e. limited to 


? épideia, only elsewhere in verse 16, and in the Pauline Epistles; ~ 









wisdom that is from aot) is ‘pure, then 
gentle, easy to be intreated, full of aah ar 

18 without variance, without hypocrisy. And th 
righteousness is sown in peace for them that mak 


















translated ‘unstable’ (i. 8) and ‘restless’ (iii. 8). It is us 
1 Cor. xiv. 33, ‘God is not a God of confusion, but of peace. ; 
the disorderliness caused by selfish quarrels. = 
17. pure’. This word and its cognates are comparatively r. 
in the N.T., being chiefly found in the Pauline Epistles. 
words are used in the LXX for the ceremonial cleanness rec 
by the Levitical law ; but this is not what James refers 
In classical Greek the word is defined as ‘filled with relig 
awe ; sacred, undefiled, impartial,’ &c. It has been pointed 
that it implies just that susceptibility to the influence of the sp 
the absence of which is denoted by ‘earthly, sensual, devilish.’ 
Perhaps the term ‘consecrated,’ as used in the phrase ‘a consecrated 
life,’ would best express the meaning here (cf. Phil. i. 16; 1 Pet. 
ili. 2; 1 Johniii.3). It is sometimes used in the N. T. in the 
sense of ‘ chaste’ (2 Cor. xi. 2, &c.); but obviously its 
cannot be so narrowly limited here, In Matt. v. 8, ‘Blessed 
the pure in heart, for they shall see God,’ a different ( 
word® is used, > Yeas: 


gentle. See on 1 Pet. ii. 18. ey « 

easy to be intreated‘: rather ‘docile’; the opposite ot a 
constantly used in the N. T. to mean ‘ disobedient. 

mercy. See on ii. 13. sss 


‘without doubtfulness,’ i.e. having an assured faith, free from 
double-mindedness (i. 8). This latter is the more probable 
dering. The other R.V. marg., ‘ without partiality’ = AV. has 
little in its favour. ys: : 
18. the fruit of righteousness is sown: i. e. the seed is sown : 
from which the fruit is produced. . 
in peace : not in the bitter controversies which these would-be | 
teachers were eager to set on foot. Cf. Isa. xxxii. 17. 
for them that make peace: rather, as R.V. marg., ‘by 
them that make peace.’ 4 


; 
} 


without variance ®: i.e. not given to disputing. R.V.marg., 7 


es 


« 









: Wat lip 2 H. von Soden. 5 xabapés, oars 
* edre.6qs, only here in the N. T. 5 dreOns. ‘ 
6 abide piros, only here in the N.T.; the positive verb Seamploring ine 
its various forms, is used to denote ‘ to discuss, discern, differ, doubt” 
hee i i. 6, ii. 4). ; 





at a ee +25 : Ng 


Eee - F JAMES 4, 1-3 tem 171 


































Whence come wars and whence come fightings among 4 
uP come they not hence, even of your pleasures that _ 
var in your members? Ye lust, and have not: ye kill, 2 
and covet, and cannot obtain: ye fight and war; ye 
ave not, because ye ask not. Ye ask, and receive not, 3 


iv. 1-3. Unruly greed. 

_ The real cause of your quarrels is not any devotion to truth, but 
the craving for personal gratification. You seek this not by 
ayer, but by strife; even if you pray, your prayers are vain, 
ecause they are inspired by selfish greed. 

1. wars...fightings among you: quarrels between professing 
‘Christians including, no doubt, disputes on doctrine, on the manage- 
‘ment of church affairs, and on the choice of leaders, iii. 1, 14. 

_ pleasures’. Used here, as usual, in a bad sense, to mean 
the sinful gratification of selfish or wrong cravings. As these 
pleasures’ were the cause of dissension, the lust for power, 
pre-eminence and revenge, and for the humiliation of rivals would 
be conspicuous. Cf. x Pet. ii. a1 

2. lust: eagerly desire such gratifications as the above. 

ye kill, and covet, and cannot obtain. The present text, 
which is found substantially in all the ancient authorities, presents 
nsuperable difficulties. ‘Kill’ is out of place; ‘kill, covet,’ &c., 
ives an anti-climax ; nor can ‘kill’ be simply a rhetorical exaggera- 
tion for ‘hate.’ Something may be gained by a change in-the 
‘punctuation, thus: ‘Ye lust, and have not; ye kill. And ye 
‘covet, and cannot obtain; ye fight and war.’ But even so, the 
construction of the sentence is clumsy ; there is still an anti-climax 
in passing from ‘kill’ to ‘fight and war’; and it is difficult to 
‘believe that James would charge professing Christians with the 
abit of committing murder in this matter-of-fact way”. Probably 
there has been some early mistake in copying the text, and we 
should read ‘ye are envious*’ for ‘ye kill‘’ This emendation 
would give us, translating literally, ‘ye are envious and jealous.’ 
ask, in prayer. A touch of irony which suggests most forcibly 
the incompatibility of such conduct with the profession of 
Christianity. 

_ 3. Ye ask, and receive not, because ye ask amiss, &c. Lest 
irony should be misunderstood, James puts the point directly. 
rayers Stiggested by ‘devilish’ wisdom (iii. 15) and uttered by 
tongue ‘set on fire by hell’ (iii, 6) could not obtain what they 
ought. Hence i. 5 and Matt. vii. 7, 8 are conditional. 





L pdov"n. — * Cf. further on v. 6. 
* pOoveire. * povevere. 


4 


wm 








172 JAMES 4. com 


because ye ask amiss, that ye may spent 
pleasures. Ye adulteresses, know ye not that the f 
ship of the world is enmity with God? Whosoever ther 
fore would be a friend of the world maketh himself an 
enemy of God. Or think ye that the scripture speaketh 
in vain? Doth the spirit which he made to dwell in us 


spend // in your pleasures. They would ask for 
for influence, leadership in the church, knowledge, wisdom, 
the gift of attractive and persuasive utterance, but solely that they 
might gratify selfish and sinful desires. Les 


iv. 4-6. The world and God. 7 

You deny the truth of my accusations, but they are proved by 
your eagerness to stand well with the world which is alienated 
from God. If you bestow your friendship on the world, you 
make yourselves God's enemies; for His jealous affection will ’ 
not allow you to be friends with Him and with His enemies at the 
same time, neither will He tolerate the arrogant self-assertion 
which your worldly ambition inspires. 

4. adulteresses. There is no satisfactory explanation of the 
Apostle’s use of thisword here. It is commonly explained to 
‘adulterous souls,’ ‘adulterous’ being used, as such terms a 
are in the O. T. (Deut. xxxi. 16, &c.), of those who forsake the true ~ 
God for some other object of worship, here worldly advantage. 
The word is sometimes regarded as the conclusion of verse 3, thiis : | 
‘That ye may spend it in your pleasures, ye adulteresses ! Know 
yenot,’&c. The A. V., following inferior MSS., simplifies matters ~ 
by reading ‘Ye adulterers and adulteresses.’ Most of the ancient | 
versions have ‘ Ye adulterers’; they probably read ‘adulteresses,” 
but translated freely to suit their ideas of the sense. 

friendship of the world: i.e. their friendship towards the i 
world. For ‘world’ see on i. 27. 

5. the scripture. The quotation in this verse is not found 
anywhere in the O.T. It may be (a) a very free of 
passages like Exod. xx. 5, which speak of ‘a jealous God”; or (6) © 
a quotation from some lost apocryphal work; or (©—but 
less probably—the reference may be to the quotation in verse 6, 
the intervening words being parenthetic. 

speaketh in vain: i.e. that the truth of its statement is 
uncertain, and that its words have no authoritative claim on our 
attention ; for ‘ speaketh,’ ‘ saith,’ introducing a quotation. 

Doth the spirit which he made to dwell in us long unto 
envying? i.e. Does the spirit of Christ which he has given his 
disciples inspire them with the eager — for self-indulgence 
which makes men envy one another? 


‘ 
; 
4 
; 


JAMES 4.68 = 493 






























long unto envying? But he giveth more grace. Where- 6 
fore the scripture saith, God resisteth the proud, but 
giveth grace to the humble. Be subject therefore unto 7 
God ; but resist the devil, and he will flee from you. 
Daw nigh to God, and he will draw nigh to you. Cleanse’s 
‘your hands, ye sinners; and purify your hearts, ye 





It is doubtful, however, whether this is the meaning of the 
_ original, which is very obscure. 
_ The A. V. makes the quotation not a question, but a statement, 
-and translates a somewhat different text thus, ‘The spirit that 
-dwelleth in us lusteth to envy,’ making the words a description 
‘of the depraved spirit of the natural man. 

_ The R. V. marg. offers us two alternatives: (a) ‘ The spirit which 
he made to dweii in us he yearneth for even unto jealous envy, 
i. e. according to the figure of Gen. ii. 7, man’s spirit is the breath 
of God, and thus God yearns for man’s love, and cannot bear that 
any portion of it shoula be given to His enemies. (8) ‘ That spirit 
Nv hich he made to dwell in us yearneth for us even unto jealous 
envy. This is practically equivalent to the preceding ; God’s 
Spirit, indwelling in man through Christ, craves his undivided 
‘love. Probably one of the renderings of the R. V. marg. should 
be adopted, as the most suitable to the context. 

6. But he giveth more grace. The more earnest God’ s desire 

for man’s love, the greater grace He bestows upon him, 

q God resisteth the proud, &c. Prov. iii. 34. The quotation is 
taken from the LXX,except that the latter has ‘ The Lord resisteth,’ 

‘&e. The Hebrew has ‘Surely he scorneth the scorners, but giveth 

grace,’ &c. The same quotation, in exactly the same words as here, 

occurs in x Pet. v. 5. 

' Pride refuses to yield to God, humility submits to the most 

' exacting demands of the Divine love; each receives appropriate 

"treatment. 


iv. 7-10. God the nghtful Master, 

Yield therefore to God; conform your lives to His will in ~ 
a spirit of penitent humility, and He will accept you. Do not 
fear the powers of evil, for they are easily vanquished if you 
resist them. 

7. the devil: the representative of the ‘world.’ Cf. our 
Lord’s experience at his temptation. 

: a 8. purify. Cf. on iii. 17; here the verb means ‘< put aside all 
hesitation, and consecrate your hearts wholly to God.’ The 
‘Same phrase occurs in 1 Pet. i, 22. 


me? JAMES 4. 9-12 





















ro heaviness. Humble yourselves in the sight of th 
and he shall exalt you. 
tr Speak not one against snot brethren. ‘He | 
speaketh against a brother, or judgeth his brother, spe 
against the law, and judgeth the law: but if thou ju 
the law, thou art not a doer of the law, but a ju 
12 One only is the lawgiver and judge, even he who is able 
to save and to destroy: but who art thou that judges 


thy neighbour ? bial 
@oubleminded. Cf. i. 8. 6 a 
9. Be afflicted, &c.: on account of their sin. * 
10. he shall exalt you. Cf. Matt. xxiii. r2; 1 Pet. 7.6) ; 


iv. 11, 12. The duty of brotherliness. “ 

In order to conform to the Divine will, you must live in- 
with the brethren, and refrain from slander and fault-fin 
you set yourselves up as judges, you offend against the x 
of the Divine law, whose functions you usurp. 

11. Speak not one against another. The Apostid “fe 
to a subject which was evidently very much on his mind. 
19, 26; ii. 12; iii. 9, 16; iv. 1; v. 9. 

speaketh against the law, &c. The general sense of hese 
verses is. clear (cf. above), but the exact interpretation of details 
is uncertain. Lucid expression seems to have been sacrificed to 
epigrammatic form. The idea seems to be that judgement is 
provided for by law, and not left to individual caprice. mae 
sponsible fault-finding implies that the judgements of the 
inadequate. Another interpretation is that ‘the law of 
(i. 25) forbids judging (Matt. vii. 1, 2), therefore judging | 
the law, and so ‘speaks against’ and ‘judges’ it. , 

12. One only : 1. e. God. te 
able to save, &c. Cf. Matt. x. 28. at, 
who art thou that judgest, kc. Cf Rom. xiv. 4, 10-13; 

1 Cor. x. 29. } : 


iv. 13-17. The uncertainty of life. , 

Submission to'the Divine will is not consistent with confidence 
in far-reaching plans for the acquisition of wealth, or for any 
kind of personal advantage. Life is so frail and transitory that 
boasts as to the future are absurd, and—to those who might know 
better—even wicked. yo 


Z 
J ey 
. 8 ty 





« 






ny 
s, * 
> 
ve 


JAMES 4. 13—5. 1 175 - 


~¥ 





~ Go to now, ye that say, To-day or to-morrow we will 13 
© into this city, and spend a year there, and trade, and 
et gain; whereas ye know not what shall be on the 14 
morrow. What is your life? For ye are a vapour, that 
appeareth for a little time, and then vanisheth away. 
‘or that ye ought to say, If the Lord will, we shall both 15 
live, and do this or that. But now ye glory in your 16 
yauntings ; all such glorying is evil. To him therefore 17 
that knoweth to do good, and doeth it not, to him it is sin. 
, Go to now, ye rich, weep and howl for your miseries & 


a 





13. Go to now. An obsolete Elizabethan phrase, explained 
«Come, come, take the right course”’; spoken sometimes sarcas- 
= {as here], sometimes encouragingly*.’ 

4 14. on the Egat ab Much les a hs hence. 
- 15. Ye are? a vapour. A. V., ‘it is® even a vapour,’ with some 
ae authorities ; others, ‘it willbe‘ Cf. Job vii. 7; Ps. cii, 3 

17. knoweth: as an enlightened Christian. 

- ¢0 do good: to accept the fact that the future is entirely 
acer on God, and to act accordingly. 


~ 


v. 1-6. The doom of oppressors, 
Woe unto you that are rich, and: have hoarded wealth, or lived 
in wanton luxury, amidst misery which you have aggravated by 
see frauding your labourers of their just wages, and by procuring 
the condemnation and punishment of the innocent. = 
1. Goto. See on iv. 13. 
ye rich. As the letter is addressed to Christians—note 
‘brethren,’ Lari 5, 14 5 iil. I, Io, 72a iv. II; Vv. 7, 12, 19g—it seems 
natural to understand ‘rich’ as ‘rich (professing) Christians.’ 
e should prefer to suppose that rich heathen are denounced 
. these verses, and some scholars have taken this view. Note 
hat the ‘rich’ are not addressed as ‘brethren.’ But the 
guage is not stronger than in other paragraphs, e.g. iv. 1, 2, 
hich are generally accepted as addressed to Christians. In 
some respects the exposition of the book would be easier if it 
were taken to be notes of exhortations delivered to a mixed 
audience. 
weep and howl. We must bear in mind that Orientals are 
extremely demonstrative in the expression of emotion. 


_~  S ay 
a) 





* €orat. 





~ 











196 _ JAMES 5. 


“2 that are coming upon, you. Your riches re c 


3 and your garments are moth-eaten. Your ge da 
silver are rusted ; and their rust shall be for a test non 
against you, and shall eat your flesh as fire. Ye have 

4 laid up your treasure in the last days. Behold, stn 
of the labourers who mowed your fields, which is 
kept back by fraud, crieth out: and the cries of | 
that reaped have entered into the ears of the Lord of S 

5 baoth. Ye have lived delicately on the earth, and ta 


coming upon you: i.e. are close at hand. scenes 
2,3. corrupted ...moth-eaten... rusted: 
the inevitable fate of their wealth is set forth as if it ere already 
realized. 


their rust shall be for a testimony against (R. V. ¢ 
‘unto ”) you, as having broken Christ’s injunction, ‘ Lay not u ; 
yourselves treasures upon the earth, where moth and rust 
consume’ (Matt. vi. 19, 20). <a, 3 


by rust suggests the idea of selfish greed resulting in 
which eats into the flesh—the flesh being either Bare 'g 
literally or used as a figure for the lower unsp 
Avarice and sinful self-indulgence defeat their own com andi ‘ 
in misery, even as regards the flesh. 
in the last days: immediately before the coming of 

when there would not be time to enjoy the treasure, and 
spiritually-minded men should have been occupied by 
matters. For many wealthy Jews this warning was 
shortly before the Fall of Jerusalem, a.p. 7o; they were raided | 
and murdered, often with cruel tortures. For the 
the imminence of the future life makes these sayings of 
Apostle always true, quite apart from all theories as to the 
second coming. A. V. has ‘for the last days’—an inaccurate 
translation. 

4. mowed: a different word' from that translated ‘reaped®” 
Both words, however, are general terms for gathering in Crops 5 
hence A. V. translates both by ‘ reaped.’ P : 

kept back by frand: it is uncertain whether the original 

Greek read ‘kept in arrears’ or ‘ permanently withheld.’ q 
Lord of Sabaoth: i.e. Jehovah Sabaoth, an ancient title of = 


3. shall eat your flesh as fire. The eating away aa 


the God of Israel, commonly translated ‘Lord of Hosts.’ 





1 dpc, * aeplger. 


a 
as "gett 




























"JAMES 5 5 6, 7 ea 177 


r pleasure ; ye have Hourished your hearts in a day 
slaughter. Ye have condemned, ye have killed the 6 
shteous one ; he doth not resist you. 

Be patient therefore, brethren, until the coming of the 7 


e ‘Lord of Sabaoth’ only occurs elsewhere in the N. T. 
n Rom. ix. 29, a quotation from Isaiah, 
On this verse generally cf. Deut. xxiv. 15; Jer. xxii. 13. ’ 
lived delicately .. . taken your pleasure: an inadequate 
slation; the Greek words have a bad sense in themselves, 
ind imply excess and debauchery. Cf. 2 Pet. ii. 13. 
_ nourished your hearts: a unique expression,=‘ Ye have 
been absorbed in self-indulgence, and therefore without suscepti- 
bility to the influence of the Spirit.’ ‘Heart’ in the Bible refers 
to the intellect almost more than to the emotions. 
| day of slaughter: an O.T. phrase (Jer. xii. 3, xxv. 34)° 
for such Divine visitations as the siege and sack of Jerusalem. 
6. the righteous one: or, as A.V., ‘the Just’; sometimes 
sed to refer to the Jews and Christ, as in Acts vii. 52, but 
her a general statement. The rich used their influence to coerce, 
their wealth to bribe, judges into condemning innocent men who 
re obnoxious to them. Cf. Jezebel and Naboth. The history of 
ersecution and of contending sects and rival ecclesiastics will 
shew that such crimes have constantly been committed, not 
‘merely by professing Christians, but even in the name of the 
‘ehurch and of Christ himself. 
he doth not resist you. They were deaf to the silent 
ppeal of patient helplessness. The following paragraph in- 
timates that the righteous would not long be at the mercy of 
their oppressors. 


» v. 7-11. Encouragement in patient endurance. 

' Ye, brethren, who suffer such things, remember that the coming 
f the Lord is at hand. Wait patiently, as the farmer waits for his 
ps. Do not let your troubles make you fretful with one 
other; the coming of the Lord brings judgement as well as 
liverance. Endure as Job and the prophets endured; the 
loving-kindness of God shall abundantly recompense you. 

7. Be patient, here and in verse 8, and ‘ patience’ in verse Io, 
ate words’ often rendered ‘longsuffering,’ and denote the 
frit which prevents the sufferer from complaining, or from 
g led by his suffering into unworthy words or deeds. 
“coming of the Lord. This ‘coming’ or farousia is only 


1 yarpodvpew, paxpobupia, 
N 


8 


9 


10 


178 JAMES 5. 


Lord. Behold, the husbandman waiteth 
fruit of the earth, being patient over it, until : 
the early and latter rain. Be ye also patient ; stablish 
your hearts: for the coming of the Lord is at hand. 
Murmur not, brethren, one against another, that ye eed 
not judged : behold, the judge standeth before the d 
Take, brethren, for an example of suffering 













pbbtioned clawaera’ in the N. T. in verse 8, in Matthew sie 
in the Pauline Epistles (15 times), in 2 Peter (i. 16, iil, 4, 12), 
and in 1 John (ii. 28). The same —_ is also spoken of as the 
‘Revelation of Jesus Christ,’ 1 Pet. i. 7, &c. (which see), nips 
‘Manifestation (of the Lord),’ &c., in the Pastoral sleer 
1 Tim. vi. 14. ; Thessalonians and 1 Peter are largely fae 
with this subject. The first generation of Christians ¢ ' 
to witness in the near future (verses 8 and 10) the personal 
reappearence of Christ on the earth to close the old ais Seed 
by punishing unbelievers, and delivering the Christians.” \ 
expectations were partly realized when the fall of 
closed the old Jewish dispensation by the destruction of the 
Temple and the final cessation of the Levitical worship of Jehovah. 
At the same time misery and ruin befell the Jewish nation which 
had rejected and crucified our Lord. As regards any more exact | 
fulfilment, the statements of the N. T. must be inte accord-_ 
ing to the principle laid down in 2 Pet. iii. 8, ‘One day ta Soll 
the Lord as a thousand years, and a thousand years as one '] 
Cf. also on verse 3, and cf. 1 John ii, 18. 

waiteth: between the sowing and the reaping, while he 
himself can do little or nothing, a period of at least three months. 4 

the early and latter rain: in autumn and spring respec-) 
tively. At the present time, however, wet weather 4 

h 


Dt te 


from about the end of October to March, and there are not two 
distinct rainy seasons separated by a period of fine weather. _ 
The phrase is from the O. T., Deut. xi. 14, &e. 

8. stablish your hearts: take courage and be firm, brace 
yourselves. 

9. Murmur not... one against another. This exhorta- 
tion is not suggested by the immediate context, but by the 
Apostle’s anxiety—evident throughout the Epistle, cf. iv, 1i—to 
correct the quarrelsome spirit of his readers. 

the judge: Christ. 

10. an example of suffering and of patience, the prophets. 
Micaiah ben Imlah, x Kings xxii. 27; Isa, viii, 16-18; Jer, 2x, 
XXVi, XXxii, I-5, XXXvili, 1-13, 6c. 


sé ogi ba ‘JAMES 5. 11-13: 7 1795 





atience, the prophets who spake in the name of the Lord. 
hold, we call them blessed which endured: ye have 11 
seard of the patience of Job, and have seen the endofthe ~ 
Lord, how that the Lord is full of pity, and merciful. 
_ But above all things, my brethren, swear not, neither 12 
by the heaven, nor by the earth, nor by any other oath: 
jut let your yea be yea, and your nay, nay ; that ye fall 
iot under judgement. 
: Is any among you suffering? let him pray. Is any 13 
patience: rather as R.V. marg., eto ; a different 
word! from that used in verse 11. 
11. we call them blessed which endured. Perhaps a 
reminiscence of the Greek version of Dan. xii. 12, ‘ Blessed is he 
hat endureth.’ 
and have seen the end of the Lord. If this clause stood by 
tself we should naturally understand ‘the end of the Lord’ 
jo mean the Passion of Christ as the supreme ‘example of 
ering and patience.’ In Matt. xxvi. 58 Peter goes into the 
urt of the high priest ‘to see the end’ of the trial of Christ; 
and in Luke xxii. 37 our Lord says, ‘ That which concerneth me 
hath anend.’ This view has been taken by some scholars, but it 
is scarcely correct in view of the following clause. We should 
erefore rather take ‘the end of the Lord’ to mean the blessed 
snd to which the Lord brought the sufferings of Job. 
_ full of pity, and merciful. A reminiscence of such passages 
as Pss. ciii. 8, cxi. 4. 


: v. 12. Oaths. 
Most especially refrain ‘aca taking an oath. 
_ 12. above all things: evidently indicating a connexion with 
e general context. Perhaps=‘In your bitter controversies 
specially refrain from taking an oath that your views are correct, 
or that you will not associate with those who differ from you,’ &c. 
3 Swear not: a reminiscence of our Lord’s more sweeping 
tterance, ‘Swear not at all’: cf. Matt. v. 33-37. Our passage 
oes not raise the question of oaths required by judicial authority, 
hich are nowhere referred to or suggested in the Epistle ; but 
orbids the spontaneous taking of oaths to emphasize one’s own 
pinion, a practice closely akin to profane swearing. 


v. 13-18. Praise and prayer. 
‘Every experience and emergency has its appropriate means of 











1 bropovy, see on 2 Pet. i. 6. 
et N 2 


a 


























180 JAMES 5.) pee Be 


14 Cheerful? let him sing praise. Is any among 
let him call for the elders of the church 5 ar 
pray over him, anointing him with oil in the nam 

15 Lord: and the prayer of faith shall save him tha ick, 
and the Lord shall raise him up ; and ifhe havece te 

16 sins, it shall be forgiven him. Confess therefore your sin: 
one to another, and ‘pray one for another, that yoommbe 





grace. Praise is meet for seasons of gladness ; _prayer for e: 
of suffering and sickness, and consciousness of sin, Aye 
of a righteous man are effectual ; remember Eli ee famine. 

13. suffering: especially at the hands others in 
not fret or rail, but pray. 

14. anointing him with oil. A very common reme 
ancient times. _We might paraphrase in more modern | 
‘Use medicine, and pray that it may be blessed.” feet ¥ 

This anointing, however, is often supposed to be merely. 
religious rite. 

Sometimes the passage is understood to refer exclusively 
dying, and to promise only spiritual blessings, not ph 
recovery. It is then interpreted, ‘ Prayer shall save elas ying 
man from the punishment of his sins; and, after his death, t 
Lord will raise him up in the resurrection.” This view is ta 
by some Protestant scholars'; and by Romanists, the p 
thus interpreted is claimed as an authority for their s 
of extreme unction. 


15. if he have committed sins. The hypothetical 
the clause is remarkable. It is commonly explained, ‘If his sick: 
ness is the result of some special sin’; ef. Mark ii. 1-12. 

16. Confess... your sins...and pray... that yen 
healed. Sometimes closely connected with the precedi: ote 
the ‘ therefore’—thus, ‘Confide your sins to your brethren, rat, 
if sickness befall you, they may make these sins matter of pi 
and you may be healed of your disease’; the forgiveness 
was sometimes thought of as a condition of bodily healing. 
even if the sins to be confessed are sins in general, the he 
may be spiritual. Others understand the sins to be don 
to those to whom they are confessed—A. V., ‘ Confess your f ults 
—and the healing to be spiritual. 

The supplication of a righteous man availeth 
working: i.e. works so effectiv ely as to bring about ¢ 
blessed results. For ‘in its working’ Prof. Mayor would 


e.g. von Soden. 


2 aa 181 : 





























The supplication of a righteous man availetle. 
in its working. Elijah was a man of like passions 1 
us, and he prayed fervently that it might not rain ; 
‘it rained not on the earth for three years and six 
nths, And he prayed again; and the heaven gaye 18 
n, and the earth brought forth her fruit. 
y brethren, if any among you do err from the truth, 19 
one convert him ; let him know, that he which con- 20 





when it is actuated or inspired by the Spirit.’ The A. V. has, 
‘The effectual fervent prayer of a righteous man avyaileth much.’ 
2%. Elijah. Cf. 1 Kings xvii-xxi. 

@ man of like passions': better as the R. V. marg., ‘of like 
re.’ 

prayed fervently: Jit. ‘prayed with prayer,’ an imitation 
a Hebrew idiom. 

_ three years and six months. According to r Kings xviii. 1 
period was less than three years, the rain came ‘in the third 
, i.e. according to the evident intention of the narrative, the - 
year of the famine. This period, however,.is also spoken 
as ‘three years and six months’ in Luke iv. 25. Perhaps 
fewish tradition had misinterpreted Kings; or three and a half, 
the half of seven, the perfect number, may have been used as — - 
ind of round number. The narrative in Kings does not tell 
that Elijah prayed ; this again may be taken from tradition. 


. 19, 20. The blessedness of converting sinners. 

Let your prayers for those who fall into sin be the more 
arnest, in that you seek the most precious of all boons, the 
alvation of an immortal soul. 

19. err from the truth: /it. ‘go astray from the truth,’ i.e. fall 
ito sin. The A. V., ‘ Converteth the sinner from the error of his 
y, is misleading, because ‘sinner’ suggests some one not yet 
mverted to Christianity, while the text contemplates a Christian 
o has gone astray. 

convert: bring him back to the faith and obedience of 
ist, the way of truth from which he wandered. 

_ 20. a sinner. The A. V., inaccurately ‘the sinner.’ Though 
James starts from the case of an erring brother, he enforces his 
rtation by a perfectly general statement, which necessarily 
iggests the duty of seeking to convert those who have never 
own Christ. 


j Se iaesutie. Only elsewhere in the N.T., Acts xiv. 15. 


182 


verteth a sinner from the e “0 “0 
soul from death, and shall cover 


save a soul. Some ancient auth 
both expressions are ambiguous, and any 
of the person who converts, or to that of 
But the teaching of Scripture generally, and 
us to understand that it is the sinner’s soul th 

death: spiritual death. 

cover a multitude of sins. a v. 
used in 1 Pet. iv. 8 (which see). Here the ‘co 
forgiven, are those of the sinner. f 

Note the abrupt ending. Verses 20, ¢ 

a very important topic ; but they are ier 
logical conclusion of the Epistle. Moreover. 
for the end of a letter, personal 


doxology, are absent. Cf, Introduction, p. Be 










ike tin! >t 4 
4 pom fr) Pe we 

toe es ee - : 

hah oll r< ; -! 
SEG —s SS a 
. Se 

KH. 
e 


F. THE FIRST EPISTLE GENERAL OF 
PETER 






_ PETER, an apostle of jane Christ, to the elect who arel 
sojourners of the Dispersion in Pontus, Galatia, Cappa- — 





i. 1, 2. Salutation. 
The apostle Peter greets the brethren scattered through Asia 
inor; refers to the origin, nature, and purpose of their life in 
Christ ; and wishes them increase of grace and peace. 
1. Peter, an apostle of Jesus Christ. In 2 Pet. i. 1 (which 
see), ‘Simon (or Symeon) Peter, a slave and apostle of Jesus 
Christ.’ Paul describes himself as ‘an apostle of Jesus Christ (or 
Christ Jesus’) in 1 Cor. i. 1; 2 Cor. i.1; Eph. i 1; Col. i. 1; 
1Tim. i.1; 2Tim.i.1; Titus i.1; and there are equivalent state- 
‘ments in Rom. i. x and Gal i. 3; 3 in Phil. i. 1 he styles himself 
‘slave of Christ Jesus’; in Philem. 1,‘ prisoner of Christ Jesus’; in 
1 Thess. i. 1 and 2 Thess. i. tr he simply styles himself ‘ Paul.’ The 
authors of Hebrews and 1 John give neither name nor title; in 
Jas. i. x we have ‘slave of God and of our Lord Jesus Christ, 
‘Jude i, 1 ‘a slave of Jesus Christ,’ and in 2 John 1 and 3 joka I 
“the elder.’ On ‘Jesus Christ’ see Jas. i. 1. 

to the elect: i.e. members of the Christian Church, as in 
“Matt. xxiv. 22, 24; Rom. viii. 33; so called as called or chosen out 
of the world. The term is used in the LXX of the Israelites. 
E sojourners'. Only elsewhere in the N.T. in ii. rz (which 
see), ‘aliens and Sojourners’ of the readers, and Heb, xi. 13, 
‘strangers and sojourners’ of the patriarchs, quoting Gen. 
“xxiii. 4; the same phrase occurs in Ps. xxxix. 12. In both these 
‘passages the LXX has parotkos and parepidemos, as in ii. 11. 
The word is figurative, as in ii. r1, and strikes one of the key- 
notes of the Epistle ; its readers are only sojourners in this world, 
and purely worldly affairs, even loss of property and bodily 
suffering, are only secondary matters to them. See also next note. 
ee ee Se Se ee 
; 1 mapemdnpots, 













184 I PETER 1, 1 


the Dispersion. Only elsewhere in the 
Jas..i. 1; lit. ‘the Jews dispersed throughou ld c 
Palestine.’ Here it is used figuratively of Christians 
they have become, like the Jews, strangers in every lar 
a heavenly Canaan : ef. Introduction, pp. 44f. ~ : : 

Pontus. A district of Asia Minor, lying along the conto : 
the Black Sea, formally incorporated in the Roman Empire 
Nero shortly before the probable date of this Epistle, er 
There are only two other references to this district in ihe eT: OF : 
Jews from Pontus were present at Jerusalem on the ; 
Pentecost, Acts ii. 9; and Aquila was a Jew of Pontus, 
xviii. 2. ‘Trapezus, the modern Trebizond, was an important town 
of Pontus. Under the celebrated Mithridates Pontus was the the | 
nucleus of a powerful kingdom which was gic dccee! by the 4 
Romans, 8.c. 65. It was then governed for som we eer 
pendent princes, whose status was similar to that o! the 
the native states in India, Nothing is known of the first intro- — 
duction of Christianity into Pontus; but about a,p. 110-112 the © 
younger Pliny was governor of Pontus and Bithynia, and there — 
is extant a correspondence between him and the emperor Trajan ~ 
as to the Christians of his province. He reports to the pao ie 
that the Christians were so numerous that the temples were 
almost deserted, and asks how he is to deal with them. The | 
emperor replies that they are to be left alone as far as . 
but that notorious cases of obstinate Christianity must be 
Marcion, a distinguished Gnostic of the first half of the second . 
century, belonged to Pontus. : 

Galatia: the central district of Asia Minor. The 
Galatia was a comparatively small territory in the north centre of 
Asia Minor. Originally Phrygian, it was conquered by Gaulish 
invaders. about B.c. 277; later on it was governed by princes — 
dependent on Rome, and passed under direct Roman rule. The ~ 
‘Roman province of Galatia included large additions to the original — 
Galatia, especially to the east and south. Its extent constantly — 
varied, but in N.T. times it included the cities of Pisidia and 
Lycaonia, which Paul visited on his first and second, and per 
also his third, missionary journeys. There were many ks 
both in the original Galatia and in the rest of the province. - “ 

It is matter of controversy whether the Galatia which Paul is 
said to have visited in Acts xvi. 6 (second journey), and xviii. 23 _ 
(third journey), and to which Galatians was addressed, was the 
original Galatia (North Galatian theory), or the southern district - 
of the Roman province, the scene of the first journey (South — 
Galatian theory). jal 
The meaning of Galatia here will, in all probability, depend on 

the view taken of this controversy; but in any ease Galatia in our 
passage is the district which Paul evangelized, and to which he- 


~ / 
va 


7" 
i SE 
Bi 





4 


ETERS 




































ig Asia, and Bithynia, according to the foreknowledge 2 2 





addressed his Epistle. See also concluding note on these geo- 
graphical terms. 
- It is worth noticing that the list of countries in Acts ii. does not 
include Galatia. 

Cappadocia: the inland district east of Galatia and south of 
' Pontus, formed into a Roman province in a.p. 17, Jews from 
_ Cappadocia were present on the Day of Pentecost, Acts ii.9, The 
district is not mentioned elsewhere in the N.T., and nothing is 
_ known as to the first introduction of Christianity into the province, 
_ neither is it conspicuous in the history of the church in the first 
two centuries, 
: Asia: the Roman province so called, formed in B.c. 133. It 
_ extended along the east coast of the Levant, and included the 
_ districts anciently known as Mysia, Lydia, Caria, and Phrygia (the 
- greater part). Its coasts were dotted with celebrated Greek cities, 
like Ephesus and Miletus. Epbesus and its neighbourhood had 
been for some time the scene of Paul’s successful labours. Chris- 
'- tianity flourished here from Paul's time onwards: Polycarp, for 
' instance, was bishop of Smyrna, and Papias of Hierapolis, The 
_ ‘seven churches’ of Revelation belonged to Asia. 
Bithynia lay along the coast of fhe Black Sea to the west of 
_ Pontus. It was bequeathed to Rome by its last king in B.c. 74, 
and united in a single province with Pontus, It is not mentioned 
_ in Acts ii, 9, the only other reference to it in the N.T. being Acts 
_ xvi, 7, ‘They,’ Paul and his companions, ‘assayed to go into 
_ Bithynia; and the Spirit of Jesus suffered them not.’ This was 
_ on the second journey. We are told nothing as to the first intro- 
_ duction of Christianity into Bithynia, but we know that it flourished 
oa _ there at the beginning of the second century. 
InN, T. times there was no general name in use corresponding 
‘to Asia Minor ; hence this list is the natural way of describing 
‘that area. It does not include some of the smaller districts of Asia 
“Minor, but it may not have been thought necessary to make 
the list exhaustive. Cilicia was, PeyDADes rather grouped with 
Syria, as in Acts xv. 23, 41; Gal. i. at. Thus the letter is 
iddressed to churches dispersed over an area from twice to four 
imes as large as that of the British Isles, including some of the 
vealthiest and most cultured cities of the empire ; inhabited by 
any different races, among whom-Greeks and Greek-speaking 
_ Jews were the most important. Most of the churches in Asia 
Minor had been founded either by Paul himself, or by his converts ; 
d in many districts Christianity grew rapidly and flourished 
edingly. Cf. map. 
2. according to the foreknowledge, &c., qualifies ‘elect’ : cf. 





























¥ 


186 I PETER 12 
of God the Father, in sanctification of the § 





Rom. viii. 28, a9, ‘Called according to his purpose. Fi 
foreknew, he also foreordained.’ This parallel passag 
that what is meant is not foreknowledge of character 1 
God to choose some men rather than others, but God's ¢ 
prehensive foreknowledge of His own plans and bid 
foreknowledge is practically equivalent to His deliberate a: 
seeing purpose. So Sanday and Headlam, on Rom. viii, 29, 
out that the word translated ‘know,’ and its Hebrew equiva 
are used in the O. and N. T. in the sense of ‘ take note of, fix th 
regard upon.’ 

Pather ... Spirit... Jesus Christ. Note the sepai Re 
reference to the three Persons of the Trinity. Cf, 2 Thess. i % 
14, ‘God chose you .. . unto salvation in sanctification or - 
Spirit . .. to the obtaining of the glory of our Lord Jesus Ch Pa 
None of Paul's salutations, however, introduce the Spirit; t og 
simply couple the Father and Christ. 

sanctification (iagiasmos). Onlyelsewhere in the N.3 in th 
Pauline Epistles (eight times) and in Hebrews Conse) c lowing 
‘the setting apart for the service of God, Seer =i 
the cognate verb is used in the clause, ‘ Hallowed. be 
The reference is perhaps to Baptism, which saa eos ccom 
by the gift of the Spirit, and constituted a formal c 
Christian life. The word naturally came to mean the 
and, perhaps, even the resultant state of moral reformation. | 
was, of course, associated with consecration to God, but is refi 
to here rather in the following clause than in this, : 
ceding note. An alternative rendering is, ‘In the sar ctifi 
of the (believer's) spirit’ ; but this is improbable, 

unto obedience’. Only elsewhere in the N.T. in sve 
and 22, and in the Pauline Epistles (Romans, seven tin 
2 Corinthians, three times; Philemon, once), and Hebrews (onc 
in such phrases as ‘ obedience to Christ,’ ‘to the truth,’ ‘to # 
faith,’ and absolutely. Here it may be used absolutely, witho 
any grammatical connexion with Jesus Christ ‘unto obedience, 
and unto sprinkling,’ &c. In any case the obedience is renderec 
by the believer to Christ. It seems likely, however, pag ins 
of difficulties in the grammar of the Greek, the author, not 
specially concerned about grammar, intended ‘ Jesus Christ to 
refer to both ‘ obedience’ and ‘sprinkling. ‘Obedience’ 
be the subjection of the believer's will and of his whole life to 
Christ, and would effectually guard against the idea that choic _ 
by the Father and consecration by the Spirit obviated the necessit} 
of moral conduct on his Bs 





1 braxoh. 


earth Tie a a * a4 


ie. J Cd 


EP PETER 1.2 187 











Bbedfence end sprinkling of the blood of jess Christ : 
Grace to you and peace be multiplied. 





sprinkling. Only elsewhere in the N.T. in Heb. «xii. 24, 
The blood of sprinkling that speaketh better than that of Abel.’ 
The sprinkling of the blood ot the victim was part of the 
" Levitical ritual for the various sacrifices", it is connected in Exod. 
-Xxiv. 7, 8, with the conclusion of the Mosaic covenant, thus, ‘And 
_he (Moses) took the book of the covenant, and read in the audience 
‘of the people: and they said, All that Jehovah hath spoken will 
‘we do, and be obedient. And Moses took the blood, and sprinkled 
“it on the people, and said, Behold the blood of the covenant, 
“which Jehovah hath made with you concerning all these words. ; 
The combination of ‘obedience’ and ‘sprinkling’ suggests that 
Peter may have had this passage in his mind. In the O.T. the 
application of blood to the altar symbolized the Divine participa- 
tion in the sacrifice; the sprinkling of other things and persons 
symbolized their association with the sacrifice and its effects, i. e. 
the realization or the restoration (atonement) of fellowship with 
God. The N.T. interpretation of the rite is found in Hebrews, 
the only book which deals with this special detail of sacrifice. In 
Heb. ix. 11-28 we are told that as in the sacrificial ritual the 
sprinkled blood cleansed persons and things, especially the taber- 
nacle and its vessels, and inaugurated the old covenant, so the 
ood of Christ ‘cleanses your conscience from dead works to 
serve the living God,’ and inaugurates a new covenant, and 
eanses the * ‘ heavenly things,’ of which the earthly sanctuary 
and its furniture are copies. Thus here the ‘sprinkling’ signifies 
the participation of the believer in the sacrifice of Christ, and in 
the salvation which it effects ; cf. verse 18. 
Grace to you and peace be multiplied. 2 Peter has the 
“same formula used as the opening of a long sentence; Jude, ‘Mercy 
unto you and peace and love be multiplied.’ ‘Multiplied’ in the 
alutation is peculiar to these three Epistles. The corresponding 
eeatine formula is ‘Grace to you and peace from God our Father 
ind the Lord Jesus Christ,’ with slight variations, except that 
Colossians omits the last five words ; 1 Thessalonians has simply 
*Grace to you and peace’ ; and x and 2 Timothy have ‘Grace, 
Mercy, and peace from,’ &c.; 2 John 3 has the same salutation as 
Timothy, amplified ; James has ‘Greeting’ ; 3 John has a special 
p ayer ; and the anonymous Epistles—Hebrews and 1 John—have 
‘no © salutation at all. Cf. Rev. i. 4 and note on Jude 2. It has 
recently been pointed out that such greetings and expressions of 
personal interest similar to those opening and closing the N. T. 















A “he 
3) 












* It was not confined to the sin-offering. 


> 
ee | 

wy ©: » 
Pe ac 4 ai 7 - 4 


e 


3 


188 I PETER 1. 3. 


Blessed Zc the God and Father of our 
Christ, who according to his great mercy b 





























Epistles are found as regular formule in the correspon 
Pagan Egypt, both before and after Christ’. Hence th 

of the Epistles were probably epistolary commoi -s 
‘With kind regards’ and ‘ Yours truly,’ but none the less 
with entire sincerity. Cf, Dan. iv. 1. c 


i. 3-5. Doxology. <i 
Blessed be God, who, as the Father of Christ, is the aay 
source of our regeneration; and, through his esurrect 


guarantees our future blessedness ; and, meanwhile, 
safely through the dangers of this present life. ~ 
3-12. These verses form one sentence, in which Peter fo 
chains of association, without much regard to logical 
literary form, in a thoroughly Pauline fashion ; ef. such p 
as Eph. i. 3- 14, with which this section has much in o! 
As, however, our passage deals with a wide range of topics, 
here divided into sections for the sake of clearness of sition, 
3. Blessed be, &c. The salutation is followed by a ar 
amplified doxology in2Corinthians and Ephesians, beginning 
case, ‘Blessed be the God and Father of our Lord Jesus Christ’ § 
the corresponding paragraph in Colossians begins, ‘We ¢ ‘ive 
thanks to God the Father of our Lord Jesus Christ.’ In the he 
Pauline Epistles the salutation is followed by expression: 
personal interest in those addressed. Cf. Rev. i. Pig ‘Blessed’ 
=praised. Phrases of such frequent occurrence may Te been 
liturgical formulz used in the worship of the 
Cf. also Rom. xv. 6; 2 Cor. xi. 3I. The phrase has beet: 
lated, ‘God even the Father, &c.’ ; but ‘God and Father’ ist 
more natural rendering. In Eph. i. 17 we have the unambig 
phrase, ‘The God of our Lord Jesus Christ,” Cf, — 
34, ‘My God, my God.’ Such phrases do not im 
propositions as to the relation of the Persons of the 
arise naturally out of the practical conditions of Christ's. Ih 
his human life he worshipped and served God, therefore his’ 
God; and in Christian preaching the true God was the Gor 
whom he revealed and concerning whom he taaght. | 
according to his great mercy. Cf. Eph. i. 7, ‘ 
the riches of his grace.’ ‘ Mercy,’ see on Jas. ii. 13. : 
begat us again*®. In the N. T. only here and verse 23. _ 
idea of the beginning of the Christian life as a *new birth” i 
worked out in our Lord’s conversation with Nicodemus, John i 


' J. Rendel Harris, Expositor, Sept. 1898. 


2 dvayevvay. 


ne 3, oe 


oes _ ne 


T PETER: 1. 4 189 







unto a living hope by the resurrection of Jesus Christ 
from the dead, unto an inheritance incorruptible, and 4 
ndefiled, and that fadeth not away, reserved in heaven 





1-8, e.g. verse 3, ‘Except a man be born anew’, he cannot see the 
‘ kingdom of God.’ Cf. John i. 13; Jas. i. 18; 1 John iii. 9 which 
all speak of the redeemed life as originating in being ‘born of 
- God.’ Titus iii. 5 speaks of the ‘regeneration *, ’ the new be- 
ginning or renewal of life, a term used in Matt. xix. 28 of the 
_ second coming. Gal. vi. 15 speaks of ‘a new creature’ or ‘creation,’ 
; aliving hope. True life implies growth to maturity, and 
the power to use one’s surroundings to aid this growth. The 
_ ‘hope’ into which the Christian is born helps to bring about the 
assured fulfilment to which it tends; ‘ We are saved by hope,’ 
; Rom. viii. 24. 
. by the resurrection. Historically, the Resurrection founded 
the Christian Church by finally establishing the faith of the dis- 
g ciples in their Master; and this event was the great fact to which 
- the apostles appealed in proof of his Divine mission; thus Peter 
on the Day of Pentecost, Acts ii, 24-36, ili. 15; Paul at 
_ Athens, Acts xvii. 31; Rom. i. 4, ‘declared to.be the Son of 
- God ... by the resurrection of the dead,’ &c.. Moreover, the 
_ Resurrection was necessary to the continued life of Christ, and 
_ therefore to his redeeming work; Rom. v. 10, ‘If ...we were 
reconciled .. . through the death of his Son .. . much more shall 
_we be saved by his life’; Phil. iii, 10, ‘That I may know. 
the power of his resurrection.’ 
4. inheritance. See on Jas. ii. 5. The child of God is born 
into a Divine inheritance. 
q incorruptible, &c. These synonyms emphasize the idea 
that this inheritance, unlike all earthly wealth, maintains its per- 
' fection always unchanged, because it does not contain with itself 
any germs of decay. 
~incorruptible *. Only elsewhere in the N.T. in the Pauline 
Epistles (four times), of God, Rom. i. 23; 1 Tim. i. 17; of the 
‘Christian ‘crown, 1 Cor, ix. 25; of the believer after the resur- 
rection, 1 Cor. xv. 52, and verse 23, and iii. 4. : 
undefiled: also Jas. i. 27. 
that fadeth not away (amarantos). Only here in the N.T. 
_ Aclosely connected adjective, amarantinos, occurs in v. 4 (which 
_ see), and there only in the N. T. Amarantos occurs in Wisd. of 
Sol. vi. 12, ‘Wisdom is radiant and fadeth not away.’ It is also 
used as the name ofa flower. 
reserved‘, In 2 Peter sinners, &c,, are often spoken of as 


ae a ae ae 


ra A es 5 Plea Ss" 










1 yevynbh avwbev, R.V. marg.s ‘from above.’ 
Je manwyevecia, $ dpOapros. * rnpeiv. 


“ 6time. Wherein ye greatly rejoice, though te 






























190 I PETER 1. 5 
5 for you, who by the power of ; 
faith unto a salvation ready to be rey 


while, if need be, ye have been put to grief in mi nan 


‘reserved’ for judgement, or vice versa, so Jude rg; and in Ji 
believers are spoken of as ‘reserved’ or ‘kept.’ te ay 
in heaven: beyond the reach of earthly perms a 
to those who had suffered, and were likely further to s 
secution (verse 6) Peter is constantly suggesting the p r 
of persecution to touch the real interests of Christians. ae 
5. guarded: a military metaphor; cf. 2 Kings vi. 17, 
mountain was full of horses and chariots of fire roun 
Elisha.’ As has been said, ‘The inheritance is preserved. for 
believers, and the believers for the inheritance.’ 
through faith: trusting itself to the protecting p 
God. 
a salvation ready: not something to be 
or in course of preparation, and therefore liable 
realized, but an accomplished fact, ready and waitin 
manifested at the right moment. dev a] 
‘ in the last time: according to N.T. phraseology not ar 
future ; but the period upon which they had already e 
ef. verse 20. Such passages must be read in the light of 2 
iii, 8, which was written with special referenee to bipae 
which they raise. See also on next verse. : Raat) 


i. 6-9. The preciousness of salvation. dares 
The assurance of salvation a source of joy, even Loe 
and an incentive to perseverance -under 
enduring and victorious faith in the unseen Christ. 
6. Wherein: not in ‘the last time,’ which would give . se 
very difficult to combine ‘with the context; but in view 
considerations stated in verses 3-5, ‘wherefore.’ 
ye...rejoice...ye have been put to grief. The 
of tenses, in which the R.V. follows the Greek literally, sug 
for the moment the actual experience of suffering was ina 
It is, however, possible, consistently with Greek idiom, tot ar: 
as A.V., ‘Ye greatly rejoice . . . though ye are in heav 
3 Cor. vi. 10, ‘As sorrowful, yet alway rejoicing.” she ; 
difference is not great, as, in any case, the readers’ lives 
darkened by the shadow ‘of recent suffering and the p 
its speedy renewal. 
for a little while: or, ‘in a small degree,’ 
if need be: rather favours A.V. translation. 


manifold temptations. The same phrase onal 


fa 


> | 


 -— 


€ 


ie 


I PETER 1. 7-9 _ 191 




























ye love; on whom, though now ye see him not, yet 
believing, ye rejoice greatly with joy unspeakable and full” 
‘of glory : receiving the end of your faith, evex the salva- 9 


(which see). The R.V. marg., ‘trials,’ is the better rendering, the 
_ force of the word here being ‘troubles which try the patience, 
faith, and constancy of believers.’ 
7. the proof of your faith: or, ‘that which is proved, genuine, 

in your faith.” The same phrase occurs iw Jas. i. 3 (which see). 

being more precious, &c. In the original this clause, as far 
as grammatical construction is concerned, refers to ‘ proof,’ not to 
‘faith.’ The comparison' is- really between ‘faith’ and ‘gold,’ 
and between the suffering which tests faith and the fire which 
tries gold; but the construction adopted suggests not only the 
sterling character of the believers’ faith, but also that the suffering 
is precious, because it demonstrates that character is ‘ precious.’ 
So R.V.; the alternative rendering given above is perfectly 
simple, and is to be preferred. (Deissmann.) 
j might be found unto. The issue of the proof would be that 
the believer would receive praise, &c. 
7 at the revelation : which would end their trials. 
$. whom not having seen. We need not press this phrase so 
as to make it mean that no single person in the churches addressed 
had ever seen Christ ; its use would be justified if it applied, as it 
certainly must have done, to the great majority of its readers. 

though now ye see him not, yet believing. They had long 
‘been expecting the vision of Christ at his second coming; they 
had not yet seen him thus, yet their faith stood the strain. Cf. 
John xx, 29, ‘Blessed are they that have not seen, and yet have 
believed.’ 
full of glory. Their joy was inspired by, and in a measure 
ready radiant with, the glory in which their trials were finally 
‘toissue. Such joy was not tainted with anything selfish, corrupt, 
or unworthy. 
_ 9. receiving the end, &c.: rather, ‘acquiring,’ ‘getting pos- 
session of.’ As their faith survived one trial after another, they 
would feel more and more that the safety of their souls, the end 
ad aim of their faith, became not merely a future hope but 
i present possession. 


11 of the Bans that should come unto You: § 


























192 I PETER 1. te 


to tion of your souls, Concerning. shict 
prophets sought and searched diligently, ¥ 


your faith. The Vatican MS. and some other 
authorities omit ‘ your,’ but it should probably be nec 
the salvation of your souls: /it. ‘the salvation of soi 

the reference is clearly to the readers’ own souls ; he 

reference, either in the immediate context, or in the 
generally, to evangelistic work. Cf. 5”. y 
With verses 6-9 cf. 2 Cor. iv. 17, 18, ‘Our light aff 
is for the moment, worketh for us more and more exci 
eternal weight of glory; while we look not at the thing 
are seen, but at the things which are not seen: for the 
which are seen are temporal; but the things which are not 
are eternal.’ a —- 


1:3 
i. 10-12. Salvation a mystery to prophets and angels, 
The Christian salvation was made known to the p 
as destined not for themselves, but for a future ¢g at 
time and circumstances were hidden alike from them and | 
the angels, in spite of the profound are ye aie fe 
matter. 


sought and seamdiiike two synonyms used 
idea, in order to set forth a prolonged, diligent, 
search. This statement is made on Peter's own and i 
a natural deduction from evident facts; it is not in human 
nature to be indifferent to the time when cache peediietiegs will 
fulfilled. The O.T. nowhere describes this search, thoug 
are passages which illustrate and partly justify the stater 
Isa. vi. 11 the prophet asks how long the Jews will be deaf to 
preaching. a Re a's, 

prophesied of the grace, &c. All the O.T. p tior 
deliverance, glory, and prosperity for Israel are 
the N.T. as setting forth the salvation and blessedness ¢ 
The church is the true Israel of God, Gal. vi. 16. Cf: ony 

11. what manner of time. The conditions and circumsta 

under which the Christ would appear. ‘es 

the spirit of Christ which was in themi The write ' 
the N.T. identify the Spirit of Christ, by whom they R- 
secrated to God, with the Spirit of Jehovah, who phate 
prophets. wt Tee 





193 
: reine: of. Christ, ea the plotted that should follow 
. To whom it was revealed, that not unto them- 

































? the sufferings of Christ. In such passages as Isa. iii, 

lied to Christ in Matt. viii. 17; 1 Pet. ii. 22-24. 
the glories that should follow them: e.g. the close of 
iii, and Isa. ix. 6, 7, ‘Unto us a child is born,’ &c.; xi. 1, 
‘There shall come forth a shoot out of the stock of Jesse,” &e., 

nd many similar passages. 
12. To whom it was revealed, &c. The connexion of this 
se with verses 10, 11 has been understood in two ways, 
her of which is quite satisfactory— 
(1) The revelation is the answer to the searching of the prophets. 
Their own searching led to nothing (cf. 2 Pet. i. 21 and note), but 
God graciously gave a very limited answer to their questions. 
r (2) The verse is parenthetical, and describes the conditions of 
heir futile search. So much they knew by reyelation that their 
dictions applied to a future generation ; they were anxious to 
d out just when this generation would arise ; but, so it would 
be implied, they failed. 

_ The former view gives the simpler explanation, and has been 
pretty generally adopted. 
"not unto themselves, but unto you, did they minister 
these things. In announcing the coming of the Messiah and the 
blessings he was to bestow, they were rendering no service to 
themselves, because these predictions were not fulfilled in their 
ays; but they were ministering to those who lived at the time 
of, and after, the Incarnation, because the prophetic writings helped 
men who saw and heard of Christ to understand his message and 
believe in him. 
This clause, again, does not rest on any express statement of the 
T. Experience, at any rate, must have taught the authors of 
le various Messianic passages that their hopes would not be 
alized in their own days, but by some future generation; and 
is may be all that is meant by our passage. Daniel, indeed, 
jeaks of a Day of Judgement some time after, apparently Soon 
er, the fall of Antiochus Epiphanes; but this is not a very 
finite intimation that Christ would come about 160 years later. 
ossibly our Epistle makes some use of Daniel (see on verse 23) ; 
in Daniel it is clearly intimated that the revelations made to 


difficult to suppose that Peter has Daniel in his mind. It is not 
serious objection that Dan. xii. 13 seems to imply that Daniel 
ould, through a resurrection, share in the Messianic glories. 

ter might have overlooked the passage, which, moreover, is 
obscure. But there is nothing in Daniel to suggest that the 
het ‘searched and sought diligently’ as to times and seasons ; 


oO 


jel do not concern his own time, but a distant future. Still it 


2 


-_ 


_ Pc oe 
a ad . 
‘ 5 ~ 


194 I PETER 1.1 

4 5 ae a 
selves, but unto you, did they minister 
which now have been announced unto you 
that preached the gospel unto you by the | 


sent forth from heaven; which things 
look into. ; 

























they are very freely made known to him. Again, th 
evidence in 1 Peter, or the rest of the N.T., that the apostle 
their companions used the symbolic chronological data o| 
to prove that Christ appeared at the foreordained Messianic 
Again, the revelation is said to have been made to the 
generally. Some, indeed, have understood the passage ‘ 
that the date of the Incarnation was made known to the pro 
and attempts have often been made to extract a suitable di 
Daniel by impossible interpretations of its symbolic numbe 
it is more consistent with the context to understand Pete 
that while the prophets knew that the Messianic era lay 
future, they did not know the actual date; just as our 
of his second coming, ‘of that day orthat hour knoweth no on 
not even the angels in heaven, neither the Son, but Fat! 
(Mark xiii. 32). 
unto you: A.V., ‘us,’ following inferior MSS. 
these things: the announcements of the si 
glories of Christ. 
now... announced unto you through them that pre 
the gospel unto you by the Holy Ghost sent forth from hea 
This clause involves a claim that the events connected 
life, death, and resurrection of Jesus, and with the fou 
the church are the sufferings and glories of the Messiah 
by the prophets. The previous verse implied that the 
were inspired by the spirit of Christ; this verse by th 
‘Holy Spirit’ implies that the preachers of the Gosp 
inspired by the same spirit as, and therefore equally ¥ 
prophets. The allusive references shew that these t 
many others touched upon in this paragraph, were t f 
granted alike by the Apostle and his readers, he 
which things angels desire to look into. For ‘look nt 
see on Jas. i. 25. It is not expressly stated that this desire i 
gratified, but the context implies this (cf. below); at the 
time, one would naturally expect that it will be gratified herea 
Thus in Eph. iii. 10, ‘To the intent that now unto the prineij 
and the powers in the heavenly places might be : 
through the church the manifold wisdom of God” As 0 
of Christians to angels is stated in 1 Cor. vi. 3, “Know ye not th 
we shall judge angels?’ Plt 


bh ae tae oo” 


oe a PETER fs ae 195 



































familiar to his readers. The relations of ‘the prophets and angels 
to the Christian revelation must have been familiar topics with 
_ preachers and teachers, as they are in the N. T.; and the ideas in 
this paragraph may have been commonplaces in religious writings 
_and discourses. 

_ Verses 10-12 effectively clinch the Apostle’s appeal for con- 
stancy and cheerful endurance of trials. Salvation was worth 
“waiting for, seeing it was the realization of the teaching of the 
prophets, and had awakened intense interest in prophets and 
-angels. The Christians might be persecuted and despised, yet 
they were the ‘heirs of all the ages’; for them inspired men had 
Jaboured through past centuries, and in their own days. For 
awhile they had to suffer; they did not know how long their trials 
_ would last, or how long they might have to wait before they were 
delivered by the new revelation of Christ. Yet they might well 
“take for an example of suffering and patience, the prophets who 
spake in the name of the Lord’ (Jas. v. 10). The prophets had 
endured trials and persecution, and had not known when the day 
of deliverance would dawn. Christians looked for the second 
coming in their own day, whereas the prophets had no such 
hope ; they knew that the Incarnation was reserved for a future 
generation. Christians might well bear patiently their uncertainty 
‘as to times and seasons, seeing that they shared this ignorance 
with angels (Mark xiii. 32), who knew even less of the gospel 
_than the readers of the Epistle. 


og 13—ii. 10. General exhortation. 


i. 13-16. Be steadfast and consistent. 

_ Transition from the sketch of the position of the Christians 
‘to the practical application of what had been said or implied. 
Do not let delay and uncertainty be an excuse for falling back into 
‘sin, but resolutely concentrate your thoughts upon the assured 
manifestation of Christ, and imitate God’s holiness. 

_ 18. Wherefore: in view of the glory and certainty of the 
Christian salvation, as set forth in the previous section. 

girding up the loins: arranging long, flowing garments so 
as not to impede the wearer’s movements, a necessary preparation 
for hard work; ‘ bracing oneself for an effort.’ 

_ mind. Cf. 2 Pet. iii. 1. The Christian hope can only be 
early understood and firmly held when the mind is released from 
trammels of prejudice and sinful inclination and is able to act 
ly and vigorously. The Bible constantly requires that the 
lect shall co-operate with the moral and spiritual faculties, 


O-2 


4 


196 I PETER 1, 























and set your hope perfectly on ant 
brought unto you at the revelation of 
as children of obedience, not fashion 


be sober’: in the N.T. only in 1 Thessalonians 
2 Timothy (iv. 5, ‘Be sober in all things’), and 1 Pet. iv. v8 
‘refrain from undue excitement’ (cf. iv. 7). Those who are st 
fast under persecution may be excited to a bitter, restless, unbrid! 
anger towards their persecutors. Alike trials, delay, 
glorious hope of deliverance might cause restless e: 
Another explanation is, ‘refrain from immoderate self-in 
(cf. verse 14). But the word does not seem to be used ing 
either in this Epistle or in the rest of the N. T. : 
set your hope perfectly on the grace: e: mistranslated by th 
A.V., ‘ Hope to the end for the grace.’ ; 
‘perfectly’ with the preceding word, ‘ Pm ne bd the 
R.V., like the Greek, may mean either (1) ‘ cen Ay: 
expectation that you will receive the grace,’ &c.; or (a Let he 
grace, &c., be, above all else, the assured ground of ya Oe * 
the circumstance which encourages you to hope.” The —s 
simpler; but the latter is also quite consistent with the ¢ 
tone of the Epistle, which treats the second coming, the reve 
of Jesus Christ, as an assured fact, which renders deliverance f 
present trouble certain. Py 
the grace that is to be brought unto yon, &e. : ft, that is 
being brought.’ As in verse 9, the Apostle regards the ‘reve 
as almost beginning to take place as he writes. This is a 
thought in connexion with the gracé which the ‘re 
bestows, i.e.—to generalize the idea—the reinforcement 4 
quality and energy of the spiritual life which springs from 
manifestation of Christ. In such matters the ‘revelation’ 
shadow before it; confident expectation of such blessings 
rewarded by an earnest of the grace which will spring from fi : 
realization. ; 
14. children of obedience (cf. verse 2, and see on 2 Pet. ii. 14 
does not equal ‘obedient children, but ‘persons one of Wi oat 
characteristic qualities is obedience.” , 
as... mot fashioning, &c. Here, as elsewhere in t 
Epistle, the grammatical structure is a little careless and involved: 
R.V. represents the Greek perhaps somewhat too literally ; 
author’s ideas would probably be better innin; 
a new sentence with verse 14, ‘ Be ye children. ef ‘do 
fashion,’ &c. 
fashioning yourselves according to your former lusts 





1” 
a 


Jaton “ 





1 vipew. 


a 
nea 


ae E PRTER Anis, <> GD 


































cording to your former lusts in ¢he “Hime of your igno- 
ce: but like as he which called you is holy, be ye 
urselves also holy in all manner of living ; because it 


e reference is to external ‘fashion,’ giving to acts, habits, and 


' dulgence shaped itself; relapsing into old bad habits. ‘To 
fashion oneself according to,’ suschematizesthat, only occurs else- 
where in the N. T. in Rom. xii. 2, which has been rendered, ‘ Do 
not adopt the external and fleeting fashion of this world, but be ye 
‘transformed i in your inmost nature.’ 

the time of your ignorance: before they became Christians. 
The phrase implies that Gentiles are addressed ; their ignorance 
; to true morality gave them an excuse which lapsed Christians 
pould not plead; but Jews were not ignorant as to morals. In 
Acts XVii. 30, Paul, speaking to the Athenians of their idolatry, 


ere, as in Eph. iv.-18, cf. also 22, there is a play upon the words 
‘mind*’ (Eph., ‘understanding’ ) and ‘ignorance®’; they are not, 
however, connected by derivation, 


¢ e Holy One which called you.’ There isno practical difference ; 
‘in either case the point of the clause is the duty of imitating the 
Divine holiness. 

he which called you: i.e. God, as in Rom. viii. 30,‘ Whom he 
-foreordained, them he also called.’ Cf. on ‘elect’ in verse 1. 
holy*: the usual equivalent in the LXX of the Hebrew 
gadosh (so, for instance, in the following quotation), the term 
used for things and persons withdrawn from common use, and 
‘consecrated to the service of Jehovah, Thus gadésh meant 
belonging to God,’ ‘ Divine,’ and came to be used to describe 
Jehovah’s nature as God. Hence it came to imply the moral 
character which God Himself possessed, and which should be imi- 
tated by persons consecrated to His service. Similarly, Aagios in 
classical Greek meant ‘devoted to the Gods and their service,’ 
d came to mean ‘pious, moral.’ In the N.T. it often retains its 
original sense of ‘set apart for the worship or service of God’; so, 
for instance, in Acts xxi, 28, the Temple is called the ‘holy place, 
and so, Jude 3, the members of the church are called the “ saints, 
literally the holy ; so too the Divine Spirit is called the Holy Spirit. 
But it naturally implies moral character, and this is often its chief 
nse, so here; cf. Jas. iii. 17. 


© meaning, being used in its Elizabethan sense of ‘behaviour, 


* Bidivord, 2 dyvotd, ® dytos. avaaTpopne. 


manner of living*. TheA,V. ‘conversation’ has exactly the 


15 
16 


nduct a form such as that in which the former craving for self-_ 


aid,‘ The times of ignorance therefore God overlooked.’ Possibly — 


15. like as he which called you is holy: R. V. marg., ‘like ~ 


17 





























198 I PETER by 


is written, Yé shall be holy; for I am hol 
call on him as Father, who without ~ 


conduct.’ The duo means, ‘In all the different concerns ¢ | 
at home, in business, in your pleasures, in social and politics 
affairs, act as becomes the called of God.’ 
16. because: also used to introduce quotations in verse a 
ii. 6. . 3, 
it is written. Cf. Lev. xi. 44, xix, 2, Xx. 7. The workala eo 
serve as a kind of text for large portions of Leviticus, whe 
applied to a number of external details of conduct and worship. 
Ye shall be holy. So the LXX; the original, in 
ticus, is ‘Be ye holy,’ so the A.V., following a text in whi 
scribe corrected the quotation to make it agree more closely Wi 
the Hebrew O.T. Pe - 


i, 17-21. The true life of the redeemed. 7 
Since you are sons of God, the Righteous Judge, let the awe o 
Him be upon you for the brief time of trial that yet ege 7 
remember that you have been redeemed by the blood of Ch 
according to God’s eternal purpose, realized in our days; | a 
sealed by his Resurrection and glorification, for the establish = 
of your faith and hope. 3 
17. if ye call on him as Pather. I is implied that, the "ype 
thesis is correct, that they did call on God as Father. Th 
since they claimed to be God’s children, let them Hi 
authority. Cf. Jer. iii. 19, ‘I (God) said, Ye shall call me My 
father ; and shall not turn away from following me,” A.V., Ie 
accurately, has, ‘if ye call on the Father.’ 
Pather, who... judgeth. There is no antithesis be 
God’s sovereignty and His fatherhood, The fatherhood inclu¢ 
the sovereignty and much more. In ancient times the ai 
of a father over his children was, if anything, more absolute # 
that of a sovereign over his subjects ; the father could put 
children to death or sell them for slaves. The 
deference due to a father and his ‘judgements’ would 
much more constantly than those exacted by the state. 
without respect of persons’. A word only found in 
passage and in comments on it. The same idea 
Peter's speech at the house of Cornelius the centurion ( L 
‘Of a truth I perceive that God is no respecter-of-persons *, Heer) 
Ron. ii. 11,‘There is no respect-of-persons® with God,’ with ¥ 
Eph. vi. 9 and Col. iii. 25 are almost identical. In the ancient E 
judges were often little influenced by the merits of the cases th 
tried, but decided in favour of the suitor who was the more influe: 


1 GmpoowmoAnpmros, 7 mpoowmoAnunrns, * fm 


eee em A BUS “SZ 
Ree sat 3 t 


I PETER Le 18 ee 199 

























lgeth according to each man’s work, pass the time of 
ir sojourning in fear: knowing that ye were redeemed, 


, or offered the larger bribe. The absence of such respect-of- 
rsons was one of the most striking differences between God and 


wed by the authority and pomp of those who ordered them to 
ecant; being themselves often poor and obscure, or even slaves, 
hey might think themselves excused for disloyalty to Christ by their 
wn inferiority ; but these differences of human station counted 
nothing with God. Again, Christians of wealth and rank had 
o choose between these and loyalty to Christ; they are reminded 
hat neither social nor church standing would shield them from 
e Divine displeasure (see below). 

judgeth according to each man’s work. Cf. Rom. ii. 5, 6, 
‘The righteous judgement of God; who will render to every man 
according to his works’; and 2 Cor. v. 10, ‘We must all be made 
‘manifest before the judgement-seat of Christ; that each one may 
receive the things done in the body, according to what he hath 
‘done, whether it be good or bad.’ The Apostle is not concerned 
here with the very difficult question of the relation of the Atone- 
ment to the sins into which true Christians constantly fall after 
their conversion. He is rather seeking to dissuade his readers 
from entirely abandoning Christian morality. Such a surrender 
a would probably be accompanied or followed by open denial of 


No Christian profession or outward status of church member or 
official would save such. 
: - pass (anastraphéte): the verb corresponding to anastrophe ; 
se 
‘time be controlled,’ &c. 
pti? sojourning 1. Only elsewhere in the N. T., Acts xiii. 17, of the 
sojourning’ of Israel in Egypt. The personal noun ? is a synonym 
of the word for ‘sojourner’ in verse 1, which see. The period of 
trial would be brief, a mere ‘sojourning,’ short, perhaps literally, 
but at any rate in comparison to the future life. 
in fear ; an obvious sequel to ‘judgeth,’ but arising also out 
of ‘Father. Peter evidently believed that his readers were 
divided in their minds, conscious of some unfaithful inclination or 
esire. In sucha case, the better side of their nature needed to 
be reinforced by a wholesome awe of the Father’s displeasure, 
They had not the ‘perfect love’? which ‘casteth out fear.’ 
~Cf., on the whole verse, 2 Chron, xix. 7, in Jehoshaphat’s 
ddress to his judges on the occasion of their appointment: 


1 rapovkia, é 2 aapo.ros. 


e ordinary human judge. Persecuted Christians might be over-’ 


18 


ee verse 15. ‘Let all the various activities which occupy your ~ 




























4 


200 1 PETER 1.19 


» 


not with corruptible things, with silver or Id ae yor 
1g vain manner of life handed down from you! _ 
with precious blood, as of a lamb without b blemis 


‘Let the fear of Jehovah be upon you... for there is no 
with Jehovah our God, nor respect of persons, nor t 
gifts,’ J 
18. redeemed: Jit, ‘ransomed’; only elsewhere’in the ie 
Luke xxiv. 21, ‘We hoped that it'was he which should 
Israel,’ and Titus ii. 14, ‘ Christ, who gave himself See 
might redeem us from all iniquity.’ In the LXX the ris 
used of Jehovah ‘ransoming’ Israel from their bondage in ; 
Exod. vi. 6), and from other troubles. ‘Ransom’ is a 
. T. figure for the work of Christ; the point lies in % 
of a price, the unhappy state of the sinner, and Seger 
We must not press the figure so far as to © bole dow ‘ 
whom the price is paid, e. g. according to frond mt theology, th 
devil. my 
not with corruptible things. Cf. verses 4 and "4 
admission to the incorruptible inheritance is not purchase 1 wi 
a corruptible ‘ ransom.’ ae - 
from your vain manner of life. The Apostle’s object w 
confirm his readers in the Christian ‘manner of life’; ce he 
reminds them of what it cost Christ to ransom then from 
previous unworthy condition. The ransom here is from the 
degradation of an evil life, and from the bondage of sin, as it 
Titus ii. 14. The figure is also used in the N. T. of 
from the guilt of sin, e.g. Rom. iii. 24, ‘ Being justified fr 
his grace through the redemption that is in Christ ian 
one deliverance necessarily implies the other. cote yi 
handed down from your fathers. A single word, om d 
here in the N,T. The ‘ vanity,’ worthlessness, of their 
life had been hereditary ; in the case of Gentiles, 
its gross superstitions and low standard of morals ; in the 
Jews, the reliance on external ceremonies and on Jewi n birth : 
rather than on a true spiritual relation to God ing it n 
a holy life. In either case the sin and guilt from 
were ransomed attached themselves to a mode of life sa 
by conventional religion and morality, 
19. as ofa lamb, &c. A familiar N.T. figure, derived from th 
ritual of the Passover (Exod, xii. 5), So John i. 29 (36), ‘ 
the Lamb of God, which taketh away the sin of the world’ ; Ac 
viii. g2 (A. V.), ‘Like a lam> dumb before his shearer,” and t 
numerous references in Revelation (v. 6, &e.). Cf, Isa. lit 3 


6, 7. The figure sets forth Christ as the ‘perfect sacrifice. ae : " 


aw dest 


¥ 


with , 


7 


’ 





































n indeed before the foundation of the world, but 
manifested at the end of the times for your sake, 
o through him are believers in God, which raised him 
the dead, and gave him glory; so that your faith 
and hope might be in God. Seeing ye have purified 


0. foreknown. See on verse 2; the A.V. ‘foreordained’ 
fairly expresses the idea. 

before the foundation of the world. Cf. Eph. i. 4, ‘Christ: 
éven as he chose us in him before the foundation of the world.’ 
ransom which thus formed part of God’s eternal purpose could 
not be corruptible or transient either in itself or its results, but 
must be alike adequate and sure. So Christ is called in Rev. xiii. 
B (A.V.), ‘The Lamb slain from the foundation of the world.’ 
_. manifested: in his Incarnation, Resurrection, and Glorifica- 
i Cf. the next verse, and Heb. ix. 26. : 
at the end of the times: i.e. in the Christian era, regarded 
the final period in the religious history of man (cf. on verse 5). 
he A. V. ‘these last times’ translates an inferior reading. 
| 21. believers. The word #fisfos translated ‘believer’ is used 
in the N. T. in two senses: (1) ‘believer’ or ‘ believing,’ e. g. John 
Xx. 27, ‘Be not faithless (apzsfos), but believing (fistos).’ It is 
generally taken in this sense here. The readers of the Epistle 
hhad been led to believe in God through what they had heard of 
christ, and through their experience of his salvation. — If this is 
the true interpretation, Peter must have chiefly had Gentile 
converts in his mind, because their conversion to Christianity 
also led them to believe in the true God. - (2) Pisfos also means 


ce of Christ that they were loyal to God. 

n alternative reading, frsteuontas, supported by some good 
horities, could only mean ‘believers.’ 

which raised him from the dead. Elsewhere in the N.T. 
only in the Epistles of Paul, with whom it is a favourite phrase, 
used as an epithet with or of ‘God’ (cf. Rom. viii. 11, &c.). 

_ gave him glory. ‘To render praise or homage to God’ is 
a common Biblical sense of ‘to give glory.’ Here it may refer to 
God’s expression of approval towards Christ, ‘honoured him,” 
evidence of such honour would lie in his exaltation to ‘the 
t hand of the Majesty on high’ (Heb. i. 3); cf. Acts vii. 55, 
where Stephen sees ‘the Son of man standing on the right hand 
of God.’ Or this exaltation may be the ‘glory’ which is given. 
might be: or perhaps ‘are.’ One object or result of God’s 


‘dealings was to stimulate faith and hope. 


t a even the blood of Christ: who was fore- 


ot PETER. 1. 20-22 ; cy 201 


20 


thful,’ as in iv. 19, ‘a faithful Creator.’ It was through the 





i. 2a-ii. 3. Brotherly love in the new life. + hace 
First application to a particular duty: the new birth to an 
eternal life, a reason for mutual goodwill. Eth 4s 
22. purified. Sce also on Jas. iii. 17, iv. 8, ac 
avoiding or removing ceremonial uncleanness. 
might be termed ‘ sanctifying ’ in view of its con 
and things to God, or ‘ purifying’ in view of its separal them 
from common objects. Here, as applied to the soul, it 
beyond mere external separation from heathen worship and 
habits to the abandonment of false principles and beliefs, and cal 
desires and passions. 
in your obedience to the truth. ‘The truth’ is not so much 
the definite rules Jaid down by Christ and his apostles as a” 
prehensive term embracing all the means by which the of 
Christ is made known—his teaching and example, the i 
of his character and work, and of his Spirit. Ch John xiv. 8 ; 
‘Iam... the truth. Submission to such an authority | 
involve complete separation from all that was unworthy in 
former life. G.* 
A. V., following inferior MSS., adds ‘through the Spirit’ see! 
‘truth. , 
love of the brethren’: in classical Greek, of the 
affection of actual brothers and sisters; so Ptolemy Il and 
sister both received the title Philadelphus, on account of : 
devotion to one another. The various cities named 
were so called because built by kings styled yma Se 
honour of a brother or sister. The idea of the Divine 
(verse 17) implied human brotherhood. Hence pi 
used for the mutual affection between Christians by Paul i . 
xii, 10; 1 Thess. iv. 9); in Heb. xiii. 1; here, cf iii. 8, and in” 
2 Pet. i. 7. 
love one another. Cf. ii. 1. Oneis a little surprised to find 
the Apostle putting this first, and emphasizing it. As he was — 
writing to Christian churches suffering persecution, it joa rey 
been supposed that mutual goodwill could have 
granted. Evidently one cause of his. anxiety was as the oii 
of Christians to one another, which might go so far as to lead — 
some to betray their brethren, and induce others to return to — 
heathen life in order to spite Christians against whom they had © 
grudges. In our own days men sometimes leave one church for 
another from similar motives. Mutual affection, on the other ~ 


. 
" 
; 
; 
a 
. 





1 piradeaAdia, Seal 


Pe aa - ; 


I PETER te 203 
































but of incorruptible, through the word of God, 
which liveth and abideth. For, 24 
; All flesh is as grass, 

And all the glory thereof as the flower of grass. 

The grass withereth, and the flower falleth : 

But the word of the Lord abideth for ever. a5 


_ hand, would comfort the Christians in their trouble, and strengthen 
‘them to endure persecution. Such affection should naturally 
"spring out of the common faith, experience, and hope ; but men 
‘often grudge the self-denial and self-sacrifice which ‘unfeigned 
love of the brethren’ demands (ef. ‘iv. 8). 

_ from the heart fervently : after the fashion of ‘ unfeigned’ 
affection. A. V. inserts ‘pure,’ and translates ‘ with a pure heart,” 
following some ancient authorities. The epithet is out of place 
here, but might easily suggest itself to scribes, perhaps as” 
‘a reminiscence of 2 Tim. ii. 22, where the phrase ‘from a pure 
heart’ occurs in a suitable context. 

fervently: with the faculty of loving stretched to its full 
_ energy, and therefore earnest and constant. 

23. begotten again. See on verse 3. 

not of corruptible seed. Cf. verses 4 and 18, The Christian 
“is redeemed from his old life by an incorruptible ransom ; his new 
life springs from an incorruptible seed, and he is born into an 
incorruptible inheritance. 

: through the word (/ogos): explained in 25" as ‘the word 
‘(vema) of good tidings which was preached unto you.’ Such 
preaching was the occasion of the new birth. In verse 3 we have 
‘who... begat us again unto a living hope through the resurrec- 
tion ’—a leading topic in the preaching of the gospel. 

which liveth. Cf. Heb. iv. 12, ‘The word of God is 
living,’ &c. 

abideth: suggested by 25°. The contents of the preaching, 
‘the truths of the gospel, are living, that is, they subdue and con- 
strain that with which they come in contact; and they abide, 
_ they are eternal, Cf. on ‘living hope’ in verse 3. The connexion 
of ‘abideth,’ and therefore of ‘living,’ with ‘the word’ seems 
’ established by 25°. 

ee RV. marg. , however, translates ‘The word of God who liveth 
“and abideth.’ As the Apostle will still have in mind the idea of 
verse 3, that it is God who ‘begat us again,’ he might refer to His 
‘living and abiding’ as a further proof of the incorruptibility of 
.. the new birth. As the Greek for ‘God... abideth’ only differs 


204 I PETER 


And this is the word of good tidings which was 
unto you. : 
2 Putting away therefore all wickedness, 
















in case-endings from the phrase ‘the living God and 
in the Greek versions of Dan. vi. 26, the words 
a reminiscence of Daniel; and, if so, R. V. marg. is corres 
The A. V., following inferior MSS., adds ‘for ever’ at 
of this verse. This is a copyist’s addition by th 
ever’ in 25", and perhaps also by the fact that in D 
phrase is followed by ‘for ever.’ M4 
24,25", This quotation is an almost exact reproduction. of 
Pex of Ina, xl. 6 , 8, which, in its turn, is a oulticiontia 
and accurate rendering of the Hebrew. The only tion W 
noticing is the substitution by Peter of ‘the Lord’ for th 
God’ of the Greek and Hebrew. In omitting verse 7 our E 
probably follows the LXX, from which that verse has bee 
accidentally dropped. ap 
In Isaiah ‘the word of the Lord’ is the prophetic announce- 
ment of God's purposes and of their moral and spiritual di 
especially as regards the restoration of Israel. Adan 
The introductory ‘for’ translates the same Greek as 
‘because’ in verse 16, which see, . eee: 
Instead of ‘ the glory thereof’ (so the Hebrew), AY. 
glory of man,’ following inferior MSS,, which have altered 
words to make them agree more closely with the 
or current Bible of the Greek-speaking churches, as far as 
O. T. was concerned. Cf. Jas. i. 10, 11. eh 
25>. this is the word. The O. T. prophecies had an ; 
tion to the times of the prophets, but were not thereby ; 
hence the N.T. applies such passages to Christ (eb on-v 
II, 12). oe 
word (réma): so in both places in this verse, is a single utter- 
ance; /ogos, translated ‘ word’ in verse 23, is a much more com- 
prehensive and suggestive term, sometimes @ 
discourse, sometimes the reason, sometimes, as in John i, 1, 
manifestation of God and the agent of His operations, — 
verse refers to the special message of the gospel, which the 
God, His revealing of truth, makes known toman. The of 
that’ revealing in the present instance were the preachers who 
evangelized the churches of Asia Minor. 
the word of good tidings which was preached pares you: 
lit. ‘the w ord which was evangelized, announced as good news, 
unto you’; A.V., ‘which by the gospel is preached le you,’ 
has the w rong tense, and is obscure. 


1. Putting away, &c. If love is to be unfeigned, it tp 






5 gg 


= ze ~ 
a e 


Cal Pa Sete Fae awe 


aa, eee . ar I PETER 2.2 i oo 































2 lowed to get rid of the various vices which arise -out of ‘el 
assertion and self-seeking, in the absence of affection for one’s 
“neighbours. 
all: every kind of and every instance of, and so throughout 
the verse. 
wickedness’: R.V. marg., ‘malice’; see on Jas. i. 21, the 
nclination to injure one’s neighbour. 
__ ‘guile*: the habit of getting the better of any one by deceit 
or trickery. 
_  hypocrisies: Vatican MS., ‘hypocrisy’; e.g putting the 
intended victim of wickedness and guile off his guard by a show 
of friendliness. 
envies (fhihonous). See on Jas. iv. 5. 
evil speakings: slander, scandal, ill-natured gossip. 
These vices, it is implied, are a survival of the old bad life, ‘ the 
_ body of this death’ (Rom. vii. 24); their presence in the church does 
“not reflect on Christianity, but shews that its members are only 
recovering slowly and partially from the disease of sin. 
_ @. asnewhorn babes. Cf.i. 3, 23. Even apart from hampering 
' survivals, the new life is still a small and feeble beginning; it 
needs to be disentangled from the self-absorption of the natural 
man, not only that the Christian may feel some affection towards 
his new brethren, but also that he may have an_ appetite for 
Spiritual food, and desire to grow in grace. Of course a figure 
like this cannot be worked out in details. 
newborn babes...milk. The same figure is used, withia 
4 puberence, in rt Cor. iii. 2; Heb. v. r2f. In both these passages 
babes’ and ‘ milk’ are used almost in a bad sense; ‘babes’ for 
_ Christians who ought to have grown in grace, but “have failed to 
do so; and ‘milk’ of the crude, imperfect teaching which is all 
that such Christians can receive. The contrast here is quite 
_ différent between the old life and the new. 
It has been argued from the use of the word ‘ newborn’ that the 
Epistle must have been addressed to recent converts, and therefore 
not to the Pauline churches in Asia Minor, some of which had 
existed fifteen or twenty years ° when 1 Peter was written, but to 
churches recently formed, perhaps from amongst the Jewish 
‘communities in Asia Minor. But in his use of the terms ‘new 
birth,’ ‘begotten again,’ &c., our author is not thinking of the 
Fecent date of the conversion of his readers, but of the complete 
"change which it should have wrought in their life and character. 





1 Kana. : 2 Béddos. 
* Supposing the Epistle written about A.D. 60-65. 


~~; » 


206 IPETER253 
out guile, that ye may grow thereby unto 


In churches which had only existed fifteen or twenty ; 
during which Christianity had been spreading rapidly, a large 
proportion of the members must have been recent converts. Even 
to men who had been Christians a dozen years or pit +2 
religion would still seem a novelty in comparison with thei 
former heathen faith in which they had been born, and grown up, 
and perhaps come to middle life, and which their ancestors 
held for centuries ', 
long for the spiritual milk which is withont guile: the — 
logikon, ‘ spiritual’; R.V. marg., ‘ reasonable’; A. V., ‘of the word’ 
(adolon) ‘ which is without guile’; A. V., ‘sincere’ milk; an obscure 
phrase, which cannot be rendered literally. Logikon, the adjective - 
from logos, ‘word’ (see on i. 23); it describes the ‘milk’ as con- 
nected with the ‘word,’ i.e. as provided by the preaching of the - 
gospel and the grace of Christ; an idea better expressed by the 
A.V. ‘of the word’ than by the R. V. ‘spiritual’ (see also on next 
verse). The R. V. marg. ‘reasonable’ is a ee classical sense 
of /ogikos, rather, however, of persons than of things, connecting 
with the use of lozos for reason. Logtkos is so in RV. 
text in Rom. xii. 1, ‘your reasonable service,’ the only other place 
in which the word is used in the N.T. ‘ Reasonable’ here might © 
mean ‘suitable, natural,’ like ‘ rational’ in ‘ rational dress’ ; but the © 
context clearly requires us to connect /ogikos with the ‘word’ 
of i. 3. . 
which is without guile: referring back to the ‘guile’ of 
verse 1. The life of Christ in the-believer fights against the — 
desire to deceive and take unfair advantage of one’s neighbours. 
Probably the simple, pure, wholesome character of milk suggested 
the epithet ‘without guile.’ Deissmann, Bible Studies, p. 256, 
quotes an authority for taking ado/on in the concrete sense of 
* unadulterated.’ : 
may grow... unto salvation. Growth needed continual 
nourishment. ‘Salvation?’ originally deliverance from physical 
danger, or a state of safety, is commonly used in the N,T. 
of the deliverance wrought by Christ. It is not thought of as 
something accomplished at the time of conversion, but as the 
mature state, into which the new life will ultimately grow, or as 
a gift to be bestowed when maturity is attained (i. 5); cf. Rom. xiii. 
11, ‘ Now is salvation nearer to us than when we first believed’; 
Phil. ii. 12,‘ Work out your own salvation with fear and trembling’; 
and, for the general idea of growth, Eph. iv. 11-15, ‘. .. unto 
a fullgrown man, unto the measure of the stature of the fullness 










w 





' Cf. Introduction, pp. 44 f. ? gwrnpia. 


cy PETER 2. re 207 

































of Christ: that we may be no longer children . .. but... may 
_ grow up in all things into him.’ 
_ ‘Unto salvation’ was omitted by A. V., following inferior MSS. 
3. Adapted with very slight changes from the LXX, which 
closely follows the Hebrew of Ps. xxxiv. 8, ‘Taste and see that 
Jehovah is good.’ The LXX, as usual, substitutes ‘Lord’ for 
Jehovah. 
_ if: here =‘since, seeing that.’ 
tasted: in the various experiences of conversion and the 
Christian life. If their faith was at all real, it included experi- 
ences of grace which must make them long for more. 
the Lord. As this is the immediate sequel to verse 2, and 
' the figure of food is continued, the ‘ milk’ may be identified with 
‘the Lord’; cf. John vi. 48, ‘am the bread of life’ ; 53, ‘ Except 
_ ye eat the flesh of the Son of Man and drink his blood, ye have 
not life in yourselves’; and the words of institution of the Lord’s 
: Supper, t Cor. xi. 23-29, &c. But cf. below. 
gracious’. In the Psalm the term refers to what may be 
“tasted and seen, and does not, therefore, describe a quality 
i peculiar to food, but applies to Jehovah as the giver of 
_ blessings, whose ‘goodness is known by tasting and seeing His 
gifts. So here also, according to the ‘gracious’ of the English 
_ Versions, a meaning it often has in the N.T. But both in the 
_N.T. and the LXX, chvestos is used of food, in a sense also 
_ common in classical Greek, viz. ‘palatable, wholesome, nourish- 
‘ing ’—of figs in Jer. xxiv. 2, &c., of wine in Luke v. 39. Cf. also 
_ Matt. xi. 30, ‘My yoke is chrestos,’ E. V. ‘ easy.’ Moreover, the 
_ ‘and see’ of the Psalm may be ignored in order to continue the 
figure of food consistently to the end. Hence the Vulgate trans- 
lates ‘how sweet the Lord is,’ and this view is taken by many 
_ modern scholars. 


ii. 4,5. Christ the corner stone, 

' The true life unites us with Christ as the stones of a building 
with a corner stone, and makes us priests to God. 

_ 4. unto whom. In commencing a new subject, where most 
_ writers would begin a fresh sentence, Peter constantly connects 
with the previous “clause by a relative (cf. i. 8, 10, &c.). 

_ 4-5. aliving stone...living stones. The figure changes to 
_ the coming together of stones to a corner stone to form a building, 
_aN.T. figure for the close and permanent union of Christians 
_ with their Master and with one another; such union can only 





1 xpnords. 
























208 I PETER 2 5 


5 God elect, precious, ye also, as living stones 7 
a Spiritual Howse to be a roy priesthood, to of rT 


exist as the result of the mutual affection on which the 
insisting. The stones of a building cannot be 
with and adjusted to the corner stone if they do not also f 
and support each other. Cf. Eph. ii. 20, 21, ‘ Being built upe 
foundation of the apostles and prophets, Christ Jesus 
being the chief corner stone; in whom each several 
framed together, groweth into a holy temple in the Lord.” 
figure is similarly used in 1 Cor, iii. 17, vi. 19; Heb. iii, 6. 
Verses 4 and 5 are based partly upon the passage quotec 
verse 6, and partly on Ps. cxviii. 22, ‘The stone hight” he 
builders rejected is become the head of the corner.’ The *stone” 
din the Psalm is sometimes understood as the family of the 
Maccabees, which rose from obscurity to be a dynasty of high 
priests and kings, but is more probably to be taken as Is) 
Whatever was the original reference of the verse, it was a st 
more appropriate description of the rejection and exaltation ©! 
Christ (cf. on verse 7). . 
The introduction of the epithet ‘ living’ mingles the reality 
described with the figure under which it is set forth, hs on 
remove the impression of coldness, rigidity, and lifel 
would have been conveyed by ‘ stone’ without any qualification. 
4. elect, precious. See on verse 6. 
5. spiritual. A favourite word with Paul, but only elsewhere in 
the N. T. in this verse. 
house. The word is also used for household (cf. Heb. iii. 
4-6) ; as these verses are partly literal and partly figu Peter 
may have this meaning also in his mind, The ‘spiritual he . 
is the church as the sphere of the spiritual life, the home of the 
spirits of the faithful, governed by the Holy Spirit. a 
to be a holy priesthood. Connecting better with a household 
than with a house; in either case, if this rendering is correct, 
there is a mixture of metaphors ; true believers are at once 
and priesthood. Cf. John x. 9, 11, where our Lord of 
himself, almost in the same breath, as both the door of the 
and the shepherd. The facts of the spiritual life are so marvel 
and manifold that they overtax the ordinary resources of 1 age. 
The mixture of metaphor remains if the alternative ng, 
‘ for a holy priesthood,’ of R. V. marg., is adopted; the priesthood 
is still the general body of believers | vef, verse 9). 


An inferior text, followed by A. V., has the simpler »*an 
holy priesthood,’ doubtless a correction for the sake of Kel 
to offer up spiritual sacrifices. The function of 


Israelite priests was to maintain fellowship with God by means ; 














‘I PETER 2. 6 : - 209 


: ritual sacrifices, acceptable to God through Jesus 
Christ. Because it is contained in scripture, 6 


of sacrifices ; they offered material sacrifices, but Christians in 
spiritual temple present spiritual offerings—offerings which 
ctually belong to the spiritual life—foremost among them being 
‘that ‘unfeigned love’ of which Peter has been speaking. The 
_N. T. sets forth Christ as the one great sacrifice (Eph. v. 2; Heb. 
“ix, 26, X. 12, 26); but the faith, thanksgiving, and consistent lives 
of Christians are also spoken of as sacrifices (Phil. ii. 17, iv, 18; 
see also next note). 
P acceptable to God. So Rom. xii. 1, ‘I beseech you... to 
"present your bodies a living sacrifice, holy, acceptable! to God’; 
Phil. iv. 18, ‘having received... the things that come from 
you. ..a sacrifice acceptable, well-pleasing to God’; Heb. xiii. 
»16, ‘to do good and to bestow alms, forget not: for with such 
sacrifices God is well-pleased.’ The same idea is also found in 
‘the O.T., e.g. Ps. li. 17, ‘The sacrifices of God are a broken 
pant: ef. also t Sam. xv. 22, ‘To obey is better than sacri- 
fice’; and Hos. vi. 6, ‘ I desired kindness and not sacrifice.’ 

2 through Jesus Christ. Cf. Heb. xiii. 15, ‘Through him 
_ then let us offer up a sacrifice of praise to God.’ As nourished by 
the life of Christ, bound up with him, and therefore with one 
another, like the stones of a building with its corner-stone, we 
"are able to make acceptable offerings. 


ii, 6-8. The stone of stumbling. 
: Confirmation from the O. T. of the teaching as to the blessed 
future in store for believers, and the doom of unbelievers, 
_ 6. Because. Cf. i. 16, 24. The following quotation does not 
“arise very naturally out of the sense of the context, the main 
“connexion seems to be verbal; the use of the phrase ‘elect, 
precious’ in verse 4 led the Apostle to quote the passage from 
which it was taken. 
it is contained in scripture (R. V. marg., ‘in a scripture’ ) > 

a phrase only found here in the N. T. For ‘scripture’ see Jas. 

ii. 8. y, 

_ The quotation is taken from Isa. xxviii. 16, where the believer is 
encouraged to trust to the sure foundation-stone, laid by Jehovah 
_in Zion, rather than.to arms and diplomacy. This foundation- 
stone is commonly explained as ‘ Jehovah’s relation to Israel.’ 

_ The quotation follows the LXX with some small changes and 
‘omissions. The LXX and Peter differ from the Hebrew by 











1 © Acceptable’ in 1 Peter translates a different word from that so 
rendered in Romans and Philippians.’ 


i 





210 I PETER 2.° 


Behold, I lay in Zion a chief e¢ 
precious : 




















reading ‘a stone elect’ instead of ‘a tried sto 
be put to shame’ for ‘shall not make haste.’ 
changes affect the suitability of the quotation, It 
equally apt in its original form or as given in the 
XXviil. 16 is also quoted in Rom. ix. 33 th 
Zion a stone of stumbling and a rock of offence = 
believeth on him shall not be put to shame’; ef. also Rom. 
‘Whosoever believeth on him shall not be’ put to shame.” Th 
phrase ‘stone of stumbling and rock of offence’ in Rom. i 95 aa 
a reminiscence of Isa. viii. 14, and occurs in verse 8 of our chaj 
The passages in 1 Peter and Romans are interesting eé: ) 
the freedom with which the authors of the N. T. used the E 

of the Old. 


when he was writing this passage : because G) this passage nd 
Romans agree in some details of expression in whi differ 
from the LXX; (2) both combine with Isa. xxviii. 16 the phra 
from Isa. viii, 14; (3) both agree in omitting certain bh es i 
the LXX. eet 

It is true that where 1 Peter differs from Romans it agree 
the LXX; but Peter may have partially corrected his quotati 
from the LXX; or, being familiar with both the LX2 
Romans, and writing from memory, he may have 
combined the two. 

An alternative view is that both 1 Peter and Romannesn 
on an edition of the LXX, differing from the one ; 
extant MSS. See also on Rom. ix. 33. yer 

This quotation is applied to Christ because the ‘stone? 
original is a symbol for the presence and Divine activity of 
amongst His people, and Christ was the realization of 
which the stone was the symbol. An expositor in N.T. 
would probably have said simply that ‘the stone was 
which is merely a popular statement of the same idea, ree 

I lay: as a foundation. aie 
a chief corner stone. In the N.T. only elsewhere E 
20, quoted on verse 4, The exact meaning of the term in. 
is uncertain, ‘corner stone’ may be a mistranslation. — 
scription suggests that by the ‘stone’ is meant a sure . 
This may have been all Peter meant, ‘chief corner stone 1ipaine 
reproduced from the LXX without any intention of itis doubt 
its exact meaning ; perhaps it was not understood. It is 
whether the words translated ‘chief corner stone” are a real 
Greek phrase; it may bea futile attempt to give a translation 




























*~ 


a ie on I PETER 2.4 BYE 


_ And he that believeth on him shall not be put to 
shame. 
For you therefore which believe is the preciousness: but 7 


"for such as disbelieve, 
The stone which the builders rejected, 





of the Hebrew, since it only occurs in the LXX, the Greek 
Testament, and writers commenting on either. 
_ The corner stone is said, however, to have been important as 
binding together two walls, sometimes explained as Jews and 
_ Gentiles—an interesting application of the idea which might suit 
‘Ephesians, but is not suggested by the context here. The corner 
stones of Assyrian buildings are stated to have been specially 
large, conspicuous, and ornate. 
elect: a misreading of the Hebrew, see above; applied to 

L a stone it would mean ‘choice’; it is used of Christ, Luke xxiii. 35. 
a precious!’ is used in the two senses of ‘honoured’ or 
‘honourable,’ and ‘valuable, and would suggest both meanings 
to a Greek reader. ‘Precious’ is an unfortunate translation, 
because it suggests ‘precious stones’ or ‘jewels,’ and it is 
certainly not meant that the ‘stone’ was a jewel. 
_ believeth on him: R.V. marg. ‘it,’ i.e. makes him the 
ground of faith, the reason for believing in God; rests faith on 
him as on a foundation. 

7. Foryou...is the preciousness (¢ime): R. V. marg., ‘honour’; 
a term suggested by ‘precious’ (enfimios), above. The stone is 
' valuable because it is Capable of rendering service, here serving as 
you are or support to a building; hence our clause means, 


‘You are the people to whom the stone renders service, i. e. those 
_ to whom the work of Christ is a blessing.’ The A. V.,‘ to you... he 
is precious,’ fairly expresses the meaning. 

R.V. marg. ‘honour’ is less suitable to the context, though 

_ adopted by many scholars ; if adopted it would mean, ‘ You share 
_ the honour which Christ possesses.’ 
; but for such as disbelieve, following Isa. viii, 14, xxviii, 16, 
_ contrasts the results of the preaching of the gospel on those who 
accept and those who reject. Cf. 2 Cor. ii. 15, 16, ‘For we are 
_ a sweet savour of Christ unto God, in them that are being saved, 

and in them that are perishing; to the one a savour from death 
unto death; to the other a savour from life unto life.” The gospel 
is very ‘dangerous’ doctrine. The A. V., following some ancient 
MSS., has ‘unto them which be disobedient.’ - 


1 2 
€vTipos. 
P2 














212 I PETER 2. 8, 


The same was made the head of the corr 
and, et. 

A stone of stumbling, and a rock of offence ; 
for they stumble at the word, being disobedient; wh 
unto also they were appointed. But ye are an elect F 


the stone, &c. Cf. on verse 4; the quotation is an 
reproduction of the LXX, which is intended for a a 
tion of the Hebrew; see next note. : 

head ofthe corner. The sense of the Hebrew 
Psalm is not quite certain; and the Greek, whi ie 
rendered by our versions, may not be an accurate translation. 
Peter apparently uses ‘head of the corner’ as equivalent to ae 
corner stone,’ see on verse 6. This quotation is applied 4 
Lord by himself in Mark xii. ro and parallels, and by Peter in ~ 
Acts iv. rr. I have not found any evidence cited to Prebans . 
either ‘chief corner stone’ or ‘head of the corner” were ever — 
used as Greek phrases, otherwise than in quoting the LXX and ~ 
A i v4 the 

8. A stone of stumbling, &c. See also on verses 6, 7. The 

quotation reproduces the LXX’s accurate rendering of the 
Hebrew. In the original (Isa. viii. 14) the ‘stone’ is J f 
The N. T. constantly applies to Christ what is said in the O. T of ) 
Jehovah ; this fact most strikingly illustrates the way in which its 
writers take for granted the deity of our Lord. ©. Rte. 

for they stumble at the word, being disobedient. Be 
possessed by the spirit of disobedience, and not even z the 
injunctions of the moral standard which they did nize, 








F 
: 
; 
Christian teaching only offended and repelled them. It is hatter 4 
however, to follow R.V. marg., ‘for they stumble,” i.e. at the 
stone, ‘being disobedient to the word.’ Instead of availing them- | 
selves of the blessings offered by the gospel, they refuse to submit 
to its influence, and so come into collision with the power and 
authority of Christ. At ‘being disobedient’ the language aire 
to be figurative and becomes literal. i 4 
One might easily run up against a corner stone, the 
two walls, or tumble ever a partially exposed conden oe cite a 
whereunto: unto stumbling. <a 
they were appointed. The figure has suxgeste that the 
stumbling naturally follows from unbelief; and the Apostle adds 
that such a consequence of unbelief and disobedience is ‘also’ 
part of the Divine purpose. Cf. Jude 4, ‘They who were of old 
set forth unto this condemnation.’ 


ii.9, 10. The royal priesthood. 
The faithful, though once outside the kingdom of God, ro: 







Be ee ie, ek PETER 2. 9 213 
CC - = S 
a royal priesthood, a holy nation, a people for God’s own 


_ of Israel as a nation of priests and kings, consecrated to God. 

_ 9. Butye. In these two verses, which, like the preceding, are 
_ mostly a mosaic of phrases from the O. T., the Apostle describes 
_ the character and destiny of the faithful in contrast to the doom of 
_the disobedient. Material rewards are ignored, the special 
_ privileges of the believer are consecration to God and devotion to 
_ His service. The phrases here applied to the church are used in 
_ the O. T. of Israel: see on Jas. i. I. 

\ an elect race: LXX (following Hebrew) of Isa. xliii. 20; 
_ probably suggested by the ‘ elect stone,’ and indicating the corre- 
_ spondence between the ‘stone’ and the ‘house,’ i.e. the church or 
_ *race’ of God’s people; cf. also oni. 1. ~ 

a royal priesthood, a holy nation: LXX (following 
Hebrew) of Exod. xix. 6, where these distinctions are promised 

as the reward of obedience. The Hebrew original of the former 

clause is ‘a kingdom of priests.’ In Rev. i. 6, v. 10, Christians 
are styled ‘a kingdom (and) priests.’ Cf. Jas. ii. 5, ‘Heirs of the 
kingdom which he has promised to them that love him.’ A ‘royal 
priesthood’ would usually mean the priesthood of a royal temple, 
e. g. of Solomon’s temple, and would be equivalent to our ‘royal 
chaplains’; here, however, we must either (r) suppose ‘royal 
priesthood’ to mean ‘ priests who conduct the worship offered 

to Jehovah the Divine King’; or (2) ‘priests of royal standing,’ 
‘priests who are kings,’ like the Maccabees. Either would suit 
the context; but (1) does the greater violence to the meaning 
of the words, and (2) is supported by the parallels quoted, and 
on both accounts to be preferred. Those whose wills are entirely 
at one with the will of God share His royal authority. For ‘priests’ 
‘see on verse 5; for ‘holy’ on i. 15. As the words for ‘nation’ 
(ethnos) and ‘people’ (in the next clause) (/aos) are simply 
reproduced from the LXX, they may be considered equivalent 
Synonyms, as the context requires. 

a people for God’s own possession. This is really the mean- 
ing of the A. V. ‘a peculiar people,’ where ‘peculiar,’ according 
to Elizabethan usage, has ‘ the sense of the Latin feculiaris, from 

_ peculium, a technical term denoting the private property which 
a child or slave was allowed by parent or master to possess ?,’ 
The Greek here may be suggested by a similar phrase in Isa. xliii, 
21, or by an equivalent.phrase in Exod. xix. 5. These phrases 
occur four or five times in the-O,T. of Israel, and here and in 
Titus ii. 14 (a phrase equivalent to, but not identical with that 
here) of the church. 





. Driver, on Deut. vii. 6. 


Y 


_ through His grace and to His greater glory, inherit the privileges _ 





lo 


now have obtained mercy. 











214 ‘ 


possession, that ye may shew 
him who called you out of darkness aie: his m 
light: which in time past were no people, but 
the people of God: which had not obtained 


Beloved, I beseech you as sojourners and pilgr 















shew forth, &c.: by the contrast between the he 
their new life and the evil and selfish character of that from \ 
they had been redeemed. 

excellencies. See on 2 Pet. i. 3. 7 

darkness ... light: a contrast often insisted on 
Johannine books ;_ see on 1 John i. 5-7. 

10. which in time past were no people, &c. This verse is 
application to the church of one of the leading ideas of Hos. 
(See especially i. 6-9, ii. 1, 23). Israel in its sin is to be called | 
£One that hath not obtained mercy,’ and ‘Not My people’ 
there is to come a time of redemption when Israel shall be 
‘One that has obtained mercy,’ and ‘My people.’ The ver 
not a quotation of Hos. ii. 23, but uses words drawn from di 
verses in Hos. i, ii. The description of Israel alienated from 
is used of the unconverted, especially, no doubt, of Gentiles 
conversion the Christian inherits the blessings which Israe 
to receive when reconciled to God. wee 
Rom. ix. 25, 26, quotes Hos. ii. 23, i. 10, as a prediceae’ 

calling of the Gentiles. The love that could and did reclaim 
who had sinned, in spite of special privileges and enligh t 
would a fortion’ redeem the Gentiles who had not enjoyed | 
such privileges. 


ii, 11—iii. 12. Directions as to behaviour towards th 
who are not Christians. 


ii. 11,12. Believers and unbelievers. 

General exhortation to pure life, and to honourable conduct 
towards those who are not Christians. : 

11, 12. These verses link ii. 11—iii. 12 with i 13—ii 105 
verse II summarizes the latter, and verse 12 the former. 

11. Beloved: introducing a main division of the letter | asin 
iv, 12. ee 
sojourners and pilgrims. ‘Pilgrim’ here translates | 
word rendered ‘ sojourner’ in i. 1; ‘sojourner’ here : ; 
to ‘sojourning’ in i. 17. The phrase is from the LXX el 
xxiii. 4, or Ps, xxxix. 12: cf. on i. 1, 17. The ‘sojourner’ 


(Parotkos) is a person living in a foreign country where he cin? 
not the rights of a citizen, but is an ‘ Uitlander’; the,‘ pllgrim, 


ey PETER fi oo 215 














bstain from fleshly lusts, which war against the soul ; 
having your behaviour seemly among the Gentiles ; that, 


by your good works, which they behold, glorify God in 
_ the day of visitation. 


_(parepidemos) is a person staying for a time in a place which is 
not his permanent home. If, as is implied here, the life of the 
foreign country is inferior to that of the ‘ sojourner’s’ native land, 
he must be careful not to adopt its immoral customs (11), but 
yet he must behave honourably and generously towards his 
hosts (12). 
5 fleshly lusts: a general term for the inclinations to self- 
p indulgence, self-seeking, and malice denounced in i. 13—ii. To. 
_ ‘Fleshly’ (sarkikos) is used in its Pauline sense of what belongs 
_ to the selfish impulses of human nature apart from the influence 
- of the Spirit. 
which war against the soul. ‘Soul’ (psuche) here may be 
_ man’s higher nature instinct with the new life bestowed by Christ ; 
_ an idea expressed by Paul by ‘spirit’ (fmeuma) or ‘mind’ (ous), 
‘The selfish impulses fight against the inclination to serve and 
love God. Cf. Rom. vii. 23, ‘I see a law... in_my members 
"Warring against the law of my mind’; and Jas. iv. 1, ‘ Your 
_ pleasures that war in your members.’ But ‘soul’ may be used 
_here in its ordinary meaning of the personal life, whose interests 
are assailed by evil impulses. 

12. behaviour renders the word translated ‘manner of living’ 

in i, 15, which see, and also i. 17. 

> seemly': ‘honourable,’ commending itself to men’s moral 

_ Judgement. 

Gentiles: non-Christians as opposed to Christians: a natural 
_ adaptation of the Jewish use of the word for non-Jews. 
they speak against you as evil-doers. The early Christians 

suffered from the reckless and malignant slander in which the 
carnal man indulges against. those who differ from him in religion ; 
such slanders as ignorant anti-Semites circulate as to Jews, and 
- Chinese Boxers as to Christians. The members of the primitive 
_ church were constantly charged with being bad citizens, prone to 
sedition, and addicted to the systematic practice of immorality, 
incest, the murder of children for ritual purposes, and many 
other vices. 
_ which they behold: the verb corresponding to ‘eyewitness’ 
‘in 2 Pet. i. 16. They might hear slanderous reports, but they 





=| a Kaads, 


wherein they speak against you as evil-doers, they may 


14 sake: whether it be to the king, as supr 



























sx6 " 1 PETER 2. 13 


Be subject to every ordinance of 
governors, as sent by him for vengeance on e 
would see for themselves the consistent lives of the cI ristia 
with whom they were acquainted, and would find it impossible. 
believe such reports. aa 

glorify God: i.c. praise the God of the Christians, 
come to believe on Him. ty NGS ~ 

in the day of visitation: another phrase used for the D 
of Judgement or Second Coming, only here in the N.T. Th 
phrase is from the LXX (following the Hebrew) of Isa. x. : 
where it denotes the day when Jehovah appears to right th 
oppressed and punish the oppressors, Cf, also ‘ time of visit 
(Luke xix. 44). ee ee 

ii. 13-17. Duty to authorities. ~~ a 

Be loyal subjects of the emperor, obey his represen’ 
and shew due deference to all authorities, Christian freedon 
not licence to set at naught human law. Orderly, law-abidi 
lives will silence slander. g : - 

13. ordinance’: Ji, ‘creation,’ ‘creature.’ A literal renderin; 
would not make sense, and the context requires some suc 
translation as that given by our versions and adopted by most 
commentators. But no other instance is cited of use of the 
word, and it is not a natural modification of its ordinary mez 

for the Lord’s sake. Entire consecration to Christ doe 
relieve us of the duty of obeying human authorities, The 
God’s instruments for promoting men’s welfare, “ There 
should obey for his sake, in order to co-operate 
purposes; and also because loyalty commends his gosp 
good citizens. Peter is laying down a general rule, he 
thinking of the exceptional cases in which human ¢ 
conflict with the dictates of the conscience enlightened 
Holy Spirit. 9 7 

the king: i.c. the Roman emperor, whose ‘usual tit 
Greek was ‘the king.’ If the Epistle was written about 4 
60-65, the reigning emperor was Nero (a. D. 5 ‘ 
ment of the provinces was fairly just ir ceeunt ihe district 
to which the Epistle was addressed belonged to the Roman” 
Empire, ea 

14. governors... sent by him. As a matter of form, some 
governors were appointed by the Roman Senate, but these 
appointments were controlled by the emperor; and practic 
all the governors were his representatives. » 


aes 


= 
¥ 





1 xriots. 


I PETER 2. 15-17 Tae 



























freedom for a cloke of wickedness, but as bondservants 


‘Fear God. Honour the king. 





for vengeance, &c. This, of course, was only one of the 
ends which the emperor had in view; the Apostle confines himself 
to what was relevant to his subject. 

Similar injunctions to obey the authorities as ‘ordained of God’ 
0 do justice are given in Rom. xiii. 1; Titus iii. 1. 

15. by well-doing. The Apostle takes for granted that the 
Christians will be found amongst ‘those who do well,’ which is 
a very effective way of admonishing them to live worthily. 

put to silence: /if. ‘muzzle.’ 

ignorance of foolish men. These are slanderers referred 
‘to in verse 12; their slanders were not deliberate lies, but, being 
‘ignorant and foolish, they were eager to believe the worst of 
those whom they disliked. 

The mention of this ‘putting to silence’ in the same breath 
ith the authorities, perhaps implies that they would vindicate 
he innocence of the Christians. Pilate publicly declared that 
Christ had done no wrong (Mark xv. 14); Gallio refused to listen 
to the charges which the Jews brought against Paul (Acts xviii. 
12-16); and, on the occasion of his last visit to Jerusalem, the 
‘Roman authorities protected him from the violence of the Jews 
(Acts xxii, xxiii). 

' 16. as free, &c., has been variously connected with verses 12, 
25, and 17. In any case, it really qualifies the general ideas of 
the paragraph. The Christian is to obey authorities, not in any 
servile spirit, but as a free man, whose freedom consists in loyal 
vice to God, and therefore includes obedience to those who are 
loing God’s work. 

“not using your freedom for a cloke of wickedness: a 
caution against Antinomianism ; see on 2 Pet, ii. 18, 19; Jude 
8,4. For ‘wickedness’ see on verse 1. 

17. Honour all men: render to every one the marks of 
espect, deference, or courtesy which custom requires in the 





fo n to ‘render to Czesar the things that are Czesar’s’ as well 
as ‘to God the things that are God's,’ by asserting the claims 
of all men and of the brethren, of God and the emperor, in the 
Same breath. Cf. Prov. xxiv. ar. 

| ove the brotherhood: i.e. fellow Christians (i. 22, iii. 8, 


we 


of God. Honour all men. Love the brotherhood, 17 


ried circumstances of life. This verse emphasizes the obliga- * 


























218 I PETER Be . 


Servants, de in subjection to your maste 
not only to the good and gentle, but ated 


iv. 8). The obligation ‘oe fore to > tamkiol in gene 
explicitly stated in this Epistle, though it isin a measure i 
in iii. 9. Here again the apostolic mind is not’ ten op 
abstract principles, but with the practical needs of the situ: 
Relations with non-Christians would be mainly in ex 
matters, business, &c.; hence stress is laid on the _ Vv 
of the ordinary rules of ‘conduct ; there would be little ¢ 
for anything more. But within the church life was | not 
a matter of rules, but of right feeling. ‘ 

Fear God. Honour the king. ‘Fear,’ with ae a 
reverence, and therefore obey. Obviously, if 
conflicted, the fear due to God would override the honour 
the emperor. 

Similarly Rom. xiii. 7, ‘Render to all their dues: 

whom tribute is due; custom to whom custom; fear to ¥ 
fear; honour to whom honour,’ 


ii. 18-20. Slaves and their masters, 

Slaves must serve their masters faithfully, even when they a 
gratuitously ill-treated. Patient endurance of such wong 
with God’s approval. 

18. Servants (otke/ai): not exactly equivalent to doula, ‘sl es, 
but strictly ‘ members of the household,’ including both slaves, 
free men and women; and not properly used of slay = em 
ployed in factories, &c. The context shews that here “7 
means ‘household’ slaves. 

be in subjection: a special application of verse 13. 

masters ': strictly, ‘ masters of slaves,’ and so 
eae passages (1 Tim. vi. 1, 2; Titus ii g). Cf 

5, ‘Servants, be obedient unto them that 
flesh are your masters (kurtort), with fear and 
the parallel passage, Col. iii. 22. In Jude 4 (which 
of Christ. 

with all fear: in verse r7, &c., a duty owing to God. 
also ‘fear’ is not fear of punishment at the hands of the 
but the attitude of entire submission, of anxious and careful iaciey 
which would result from the consciousness that God sTequires the 
faithful discharge of duties owed to man. ‘All fear’: 
and deference required by all changing circumstances, 

gentle’: ‘ reasonable,’ ‘ considerate.” 

froward?: lit, ‘crooked ” ‘rough,’ hence ‘ not straightforwand® 
here ‘ cruel and apa ’ Cf. our ‘angular,’ ‘ not ofan aie isk 


a 


, EY > émecwns. * gKoruis, 2 


oe 
. 's 
rr pf ea ee 































. snes 219 


this i is anu. if for conscience toward God a 19 
n endureth griefs, suffering wrongfully. For what 20 
flory is it, if, when ye sin, and are buffeted for 7, ye 


Ev il temper naturally tends to vent itself on the nearest and 
most helpless object. 

19. acceptable': i. e. ‘before God’; A. V. has ‘ thankworthy,’ 
parently in the sense of ‘acceptable,’ which it uses to translate 
aris in verse 20. These renderings take chavis in the sense of 
avour, ‘an occasion of gratitude or approval.’ 

The word has been taken in its ordinary N. T. sense of ‘grace’; 
such conduct is a mark of grace. 

' for conscience toward God: through a conscientious sense 
duty towards God. As the word rendered ‘conscience *’ 
ymetimes means ‘consciousness,’ some translate ‘through con- 
jiousness of God,’ i.e. through a sense of duty to Him, and 
also through the inspiration and strength due to a consciousness of 
lis: presence. 

griefs: the pain and distress caused by abuse, confinement 
a slave-prison, beating, and other forms of torture. Greeks 
d Orientals treated their slaves, as a rule, more humanely than 
the Romans, but ‘in the hands of a ‘ froward’ master the slave’s 
was deplorable anywhere. Slavery in the nineteenth century 
Christian countries like the United States and Brazil was 
mpanied by the grossest cruelty. 

20. what glory*, &c. Patience under undeserved punishment 
yould be exceptional and specially meritorious ; Christians might 
ake pride (‘glory’) in such conduct on the part of their brethren, 
The parallel passages (Eph. vi. 5-9; Col. iii, 22—iv. 1) also 
dmonish masters to treat their slaves well. The absence of such 
mn admonition here, as in 1 Tim. vi. and Titus ii, may indicate 
hat few of the Christians addressed owned slaves (cf. 1 Cor. 
26, ‘not many noble’), or may imply that the Apostle thought 
E unnecessary. 

These and similar passages were used by Christian ministers 
nd others in the Southern States of America as a scriptural 
cation of slavery. Obviously, however, the Apostle is not 
ssing the righteousness of slavery; he takes it for granted 
recognized institution, and advises slaves how to behave 
er existing conditions. For the admonition to endure wrong 


, turn to him the other also, and notes on that and similar 
ges, Here, however, we may note the Apostle speaks 


1 yapts. 2 ouveidnais. 
® #A€os, Only here in the N. T. 


22 
23 





























220 I PETER 2. a1-2; boi 


shall take it patiently ? but if, whalieal 
for it, ye shall take it patiently, this ist , 
God. For hereunto were ye called : beast chi 

suffered for you, leaving you an example, that tye: | 
follow his steps: who did no sin, neither was 
found in his mouth: who, when he was aa 
not again ; when he suffered, threatened not; 


approvingly of the maintenance of order by magistrates ( 
The slave, moreover, had no legal redress; and patier 
wrongs for which there is no remedy is quite consistent 
a remedy when it exists, 

acceptable. See on verse rg. - 


ii. 21-25. Christ the example of patient endurance. __ 

Christians are called to such patient endurance of unde: 
ill-treatment, because they are called to follow in the fe 
Christ, who was sinless and yet died a cruel death. © 
right to demand this sacrifice, because he suffered on 
of our sins, and thus brought us back to God, when 
wandering away to destruction. 

21. called. Both the example and teaching of Christ 1 
plain that such sufferings would be part of the Christian Ii fey 
Mark viii. 34, ‘If any man would come after me, let hit 
himself, and take up his cross, and follow me’; John 
the world ye have tribulation.’ Cf. iii. ree a 

22-25. These verses are an exposition of parts hte? 
which is here applied to Christ, as in Matt. viii. 17; Mark xv, : 
Luke xxii. 37; John xii. 38; Acts vill. 32, 335 
x. 16; Heb. ix. 28. What Isa. liii. referred to in the f 
is matter of controversy—whether Israel, or the righteou: 
in Israel, or some teacher, prophet, or martyr; but tag 
recognized that the prophecy is fulfilled in Christ. Cf, iii 18, 

22. who did no sin, neither was guile found in his mou 
taken, with very slight change from the LXX of Isa. 1 : 
found in the Alexandrine MS. ; which is a fairly close t 
of the Hebrew. ‘ 

23. who, when he was reviled, &c. This verse chews 
the actual conduct of Christ corresponded to the description, ‘t 
was no guile found in his mouth,’ and is obviously intended 
commend his behaviour in this respect as an example to 
readers. This verse is specially illustrated by the incident 
the trial and Passion. 

when he was reviled, &c. Cfiii.g. 
committed himself: R. V. marg., ‘his cause,” é 


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pee f PRTER 9! 44,05. aan 


itted Azmse/f to him that judgeth righteously : who his 24 
self bare our sins in his body upon the tree, that we, 
ving died unto sins, might live unto righteousness ; by 
Ose stripes ye were healed. For ye were going astray 25 
e sheep ; but are now returned unto the Shepherd and 
shop of your souls. 








him that judgeth righteously: God; reminding the readers 
in their case also God would vindicate and reward innocence. 
24. bare our sins: from the LXX of Isa. liii. 12, slightly 
lodified through the influence of liii. 4: cf. also liii. rz. Isa. 
. 12 isalso applied to Christ in Heb. ix. 28. R.V. marg., ‘carried 
} our sins. .. to the tree.’ 
in his body. Cf. Col. i. 21, 22,‘ You... hath he reconciled 
“the body of his flesh through death’; and the clause, ‘ This is 
ny body’ (1 Cor. xi. 24). 
the tree: the cross—the death of a criminal slave. Christ 
ad endured the worst that could happen to the slave, for whom 
he Apostle wrote this paragraph. 
‘R.V. text (=A.V.) means that Christ in his Passion took 
pon himself our sins, i.e. their consequences, pain, death, and 
umiliation; and did this ‘in his body,’ i.e. as an act of the 
nearnation, in his human life as representing mankind, 
R.V. marg., ‘carried up . . . to the tree,’ would mean that 
rist took our sins to the cross; and, by his death and suffering 
a man, removed them and the guilt and penalty attaching to 
em. The phrase has also been interpreted ‘ offered up on the 
as on an altar,’ but the cross can scarcely stand for an altar, 
sins for a sacrifice. 
- that we, having died unto sins, might live unto righteous- 
less: i.e. the purpose of Christ’s death (not necessarily the whole 
Irpose) was the moral reformation of character and conduct. 
teter’s great object in this Epistle is to induce the professing 
ristians whom he addresses to-live worthily of the gospel ; 
, to this end, he urges many different considerations in 
arious ways. 
24, 25. by whose stripes ye were healed. For ye were 
Sing astray like skeep. From the LXX (following the Hebrew) 
Isa. lili. 5, 6. Before they became Christians they were stray 
heep. 
_ now: since their conversion. 
“returned. The same verb is used in 1 Thess. i. g of the 
Onversion of Gentiles, ‘Ye turned unto God from idols.’ 

































re 
222 1 PETER 3 


In like manner, ye wives, de in ut - 
husbands ; that, even if any obey n ai 


had wandered away, and then at their conversion” 
Him; but that once they were ae © 
a direction which led away from Him, mG; es their 
they turned round, and began to move in a direction | : 
Christ. 2 
Shepherd and Bishop of your souls: Chest.» 
is often used in the O. T, for the leaders of ; an 
for Jehovah (Pss. xxiii. 1, Ixxx. 1). In 
Christ (Mark xiv. 27); ‘the good She herd” ( 
Heb. xiii. 20: and cf. r Pet. v, 4). *B 
Siastical term cannot be correct here for the G 
‘overseer’ as R. V. marg. The word is only used 
in the N.T.;' it should be combined with 
Shepherd who takes charge of our souls, 
God in the LXX in Job xx, 29” (where Vv. 
Hebrew, has ‘God’), and in Wisd. of Sol. i, 6. 


iii. 1-6. Wives and husbands. 

Let wives obey their husbands, even if hei 
Christians; such behaviour may lead to their c : 
the wives be anxious to be conspicuous for a meck | 
‘spirit rather than for jewels and dresses. Sarah and 
women of the O. T. furnish an example of such ¢ 
who live holy lives and are not intimidated by. 
persecution come to be Sarah’s true daughters. 


- 1. ye wives, be in subjection: another special 
of ii. 13. LS ee 
to your own husbands. Cf. verse 5; f cor. vii. 2, 
The ‘own’ is not needed, and is misleading; the Gr ek. wo 
idios, which ‘own ’ translates, is inserted pra out it 
phrase might have been taken to mean ‘be in tot 
Peter, it will be remembered, was a married 
even: omitted by the A.V. with sens Vatcms 
found in most of the best MSS. i - 
if any obey not the word: i.e. are suk chris 
Classical writers often speak of Greek and Rasaet 
given to embrace Judaism and other Eastern relig 
many women were converted to Christianity while th 
remained pagan, and perhaps, in some instances, 7 
the Greeks and Romans, as with the Jews, slg ae 
formed a considerable part of the routine of 
the presence of Christians and non- -Christians in # 
might be most embarrassing. A Christian co 
ordinary domestic life of a heathen household 


i an 


Ste 


Be ae oe 
- ae 


PR PEPER Sag oS aay 






























ithout the word be gained by the behaviour of their 

ives; beholding your chaste behaviour cow/led with a 
ar. Whose adorning let it not be the outward adorning 3.~ 
of plaiting the hair, and of wearing jewels of gold, or of 


countenance idolatry. In a Jewish family the difficulty would 
less; Jewish observances might be unnecessary, but they were 
iot wrong. 

_ without the word: /i/. ‘without word’; rather, ‘without 
talking,” i.e. preaching or exhorting on the part of the wives; 
ey were not to try to ‘nag’ their husbands into the church. 
gained: won for Christ. 

behaviour. Seeon i. 15. 

_ Paul discusses the problem of a Christian married to a non- 
Christian in 1 Cor. vii. 10-16. Evidently the difficulties seemed. 
to some Corinthians so great that they could only be solved by 
paration, while others held that, in the teeth of all difficulties, 
e Christian should insist on maintaining the marriage relation- 
ip, even when the non-Christian wished to separate. Paul 
ecided against both parties. The Christian was to live with the 
on-Christian so long as the latter wished it, and no longer. 

_ Neither apostle actually mentions the difficulty arising from the 
sligious observances of a heathen household. In the ease of a 
hristian wife it would be in some measure obviated by the 
comparatively secluded life of women and the existence of separate 
artments for them. 

History presents many striking examples of the conversion of 
athen husbands through the influence of their Christian wives, 
g. Clovis, king of France, through his wife Clothilda; Ethelbert 
Kent, through his wife Bertha. : 
On the other hand, Justin Martyr (Second Apology, ii) tells an 
teresting story of the troubles that befell the Christian wife of 
heathen husband; but they arose from his drunkenness and 
immorality, not from his devotion to Paganism, 

_ Obviously, the wife’s ‘subjection’ would not involve any obliza- 
jon to do wrong at her husband’s bidding. 

2. beholding. See on ii. 12. 

_ chaste (Aagnos): perhaps rather ‘godly’ (manner of life), such 
is is described in verses 3 and 4. Cf. oni. 22, and Jas. iii. 17. 

' fear. See on ii. 18. 

3. not... the outward adorning, &c. This verse clearly does 
ot forbid plaiting the hair or wearing jewels any more than 
uiting on apparel; but in a genuine Christian woman any 
activeness derived from dress and ornaments will be trifling 
pared to the winsomeness of Christian character. 


224 I PETER 38. 4 


































4 putting on apparel; but /e¢ i de the I 
heart, in the incorruptible apparel Ot 
5 spirit, which is in the sight of God of g 
after this manner aforetime the holy w 


4. the hidden man of the heart. This is the 
aimed at, in contrast to mere outward ornaments. ‘ 
‘human being.’ We might paraphrase, ‘The real self, h 
the heart and soul.’ Cf. Rom. ii. 28, 29, ‘For he is not 
which is one in what is manifest ; neither is that cir 
which is in what is manifest in the flesh: but he is sat 
is one in what is hidden; and circumcision is that of art, 
the spirit, not in the letter’ ; also Paul's contrast b tl 
inward man’ and ‘the outward man’ (Rom, eee ¢ 
iv. 16). 

incorruptible apparel, which will not wear ont Ii 
and jewels, and is never out of fashion. Cf. 4, 7, ‘aa 

a meek and quiet spirit has been well 
spirit which neither worries other people nor all 
worried’; a suitable spirit for a woman ‘in subjection’ 
‘Meek’ (fratis), ‘ mild,’ ‘gentle,’ used in the LX 
which came to be synonymous with ‘ faithful 
Jehovah’; elsewhere in theSN. T. only three 
Christ (Matt. xi. 29, xxi. 5), and once in the Beatitude, * 
are the meek’ (Matt. v. 5). The conenye 
ness,’ is frequently commended by Paul. ‘Quiet - 
from 1 Timothy below. 

which is in the sight of God of grea pale: Dress could 
only appeal to men, character would commend them to God 
But, as the Apostle is specially dealing with their relation t 
their husbands, he may also have in mind that show: 
a bid for general admiration, while the graces of s 
conduct which spring from a ‘meek and quiet tee S 
most obvious in family life. yee 

Similar advice to wives is given in-Eph. v. 22-24; sens 
Titus ii. 4, 5. The closest parallel is pete > 
generally in 1 Tim. ii. 8-12, ‘I desire... 
themselves in modest apparel, with steacnes Sad 
not with braided hair, and gold or pearls or raiment of 
(cf. 1 Pet. iii. 3); but through good works, _ Leta we 
in quietness (1 Pet. iii. 4) with all subjection. But IT 
a woman to teach (1 Pet. iii. 1"), nor to have dominic 
man, but to be in quietness.’ é 

5. the holy women: scarcely, as often 
of ancient Israel, ‘ holy’ as belonging to the 
probably the wives of the patriarchs and 


ae 


r 


o their own husbands: as Sarah obeyed Abraham, call- 


d are not put in fear by any terror. 



























‘holy’ through the special relation of their husbands to God. In 
the next verse, Sarah’s respectful mode of addressing Abraham 
is given as a proof of this statement, - Speaking generally, how- 
ever, the women of the O.T. do not seem remarkable for ‘a 
meek and quiet spirit’; remember Sarah’s dealings with Hagar, 
Rebecca’s deception of Isaac, and the quarrels between Rachel 
and Leah. Nevertheless, as a matter of form, at any rate, they 
Were ‘in subjection to their husbands,’ and so far legitimate 
‘examples for the women of the primitive church. 

' 6. calling him lord: Gen. xviii. 12. 

_ whose: Sarah’s; the Greek word is feminine. 

are: /it. ‘became,’ or, according to English idiom, ‘are be- 
come’ (so R.V. marg.), i.e, by becoming Christians; so Rom. 
. 9-25, &. g. 17, 18, ‘Abraham... the father of us all (as it is 
ritten, A father of many nations have I made thee)’; Gal. iii. 
8, 29, ‘There can be neither Jew nor Greek... for ye are all 
me man in Jesus Christ. And if ye are Christ’s, then are ye 
braham’s seed.’ Sarah is taken as the type of godly women, 
Abraham of godly men; and so, in every race, the Christian 
an is the spiritual son of Abraham, and the Christian woman 
the spiritual daughter of Sarah. 

if ye do well: so far as you live consistent lives. This spiritual 
uccession is not a mere matter of Christian profession, which 
ay be as purely outward as jewels and dress. 

R. V. margin makes this and the following clause qualify ‘ holy 
‘women’ in verse 5, and places the reference to Sarah in brackets 
a parenthesis, thus: ‘the holy women... who hoped in God 
. . being in subjection to their own husbands (as Sarah obeyed 
braham: whose children ye are become), doing well and not 
eing afraid,’ &c. Cf. next note. 

axe not put in fear by (R. V. marg., ‘afraid with’) any 
error. A reference to Prov. iii. 25 (LXX, following Hebrew), 
ddressed to the man who ‘keeps sound wisdom and discretion’ 
1), thus: ‘ Be not put in fear by sudden terror,’ &c. (26), For 
ehovah shall be thy confidence.’ ‘Terror'’ is properly the 
emotion of fear, as violent agitation,.so that the clause would 
ean ‘not allowing yourselves to be prostrated and distracted by 


 arénas, Only here in the N. T. 
Q 4 


Set. PETER 8. 6 aS aig 


6 


ing him lord: whose children ye now are, if ye do well, » 


226 1 PETER 3, 7 


7 -Yehusbands, in like m _ dwell with 
according to knowledge, giving honour unto’ 
as unto the weaker vessel, as being also joint-h 
































case may be that a Christian woman is not to be fen 
of a godly life by the prospect of ill-treatment 1 
her husband. The husband in Justin rey! d 
his wife to the authorities as a Christian, she 
on account of his evil life. The ref 
to the general danger of persecution. 
According to R.V. margin this clause 
women’ of ancient Israel. If so, it will mean thi 
life, they trusted in God, and their trust was j 
Divine protection; e.g. the deliveranees of 
in Egypt and at Gerar (Gen. xii, xx, xxvi), when ¢ 
into difficulties through obeying their husbands, 


iii. 7. Husbands and wives. 
On the other hand, let husbands be ieipiahiote 
towards their wives, in view of their needs as wea 
and their claims as fellow Christians. Such con 
condition of true fellowship with God. 
7. Ye husbands. This verse is not another 
ii. 13, but an appendix to the previous 
any abuse of its teaching. er 
in like manner: with the same loyal ecognition of 
claims. The spirit which made the wife ‘meek and q ie 
make the husband kind and attentive. 
according to knowledge: the true s 
which would be aware of the needs and 
would regard them as sacred obligations; see on 
honour. The wife, though‘ in subjection,’ h 
‘Honour all men,’ in ii. 17, directed that they she 
as unto the weaker vessel. ‘ Vessel’ (shemos) i: 
used figuratively of the body as the instrument and vé 
soul ; and so, like our ‘ body,’ might come to mean ‘p 
the phrase would simply mean ‘the weaker of Pag 
here and in 1 Thess. iv. 4 ‘vessel’ is commonly taken a: 
‘wife in relation to husband,’ and vice versa, — 
such weakness is a claim on his courtesy and Nets 
xii. 12-31, especially 24”, ‘God tempered the 
giving more abundant honour to that part which la 
Probably, however, we should translate, ‘ lagi 
as the weaker vessel according to knowledge, g 


1 See p. 223. 


1 PETER 7 
ok life; to the end that your prayers be not 
indered. 



























them) as being,’ &c. In the Greek, ‘ giving honour’ immediately 
ecedes ‘ as being,’ &c. The practical difference in the teaching 
ry slight. i 
_ joint-heirs of the grace of life. Husband and wife were 
fellow Christians, redeemed by the same ransom, living by the 
Same grace, looking forward to the same inheritance, therefore 
1€ wife was obviously worthy of all honour. Some ancient MSS. 
ead ‘manifold grace of life’; in iv. 10 we have ‘the manifold 
‘grace of God.’ Apparently the case of a Christian married to 
a non-Christian wife is not considered; the latter would hardly 


your prayers: either the husbands’, or the prayers of both 

“husbands and wives. 

Ps hindered. The spirit which makes a man harsh and over- 

bearing towards the weak would hinder his fellowship with God, 

‘and might disturb the wife’s faith. 

___ Similar admonitions to husbands are found in Eph. v. 25; Col. 
ii. I9. é ; 

ili, 8-12. Recapitulation. 

~ Summary of ii. rr— iii. 12, concluding with an appropriate quota-. 

tion from the O.T. Let the Christians be united by mutual 

affection ; and when reviled and persecuted, let them not retaliate 

P but return good for evil, that they may attain to their inheritance 

of blessing. 

8. Pinally: by way of conclusion and summary. 

___ all. The previous paragraphs have dealt with special classes— 

slaves, wives, husbands; the summary addresses all these, and 

those of other classes as well. 

likeminded: A. V., ‘ofone mind.’ Only here in the N.T. 

__ compassionate (sumpatheis): R. V. marg., ‘ Gr. sympathetic” ; 

A. V., “having compassion one of another’; only here in the N. T. 

: The corresponding verb is used in Heb. iv. 15, ‘We have not a high 

priest that cannot be touched-with-the-feeling-of ' our infirmities.’ 

z ‘Compassionate’ suggests that the person who feels compassion 

is in a superior Position, and the Greek does not imply this, so 

‘that ‘ sympathetic’ (‘entering into each other’s feelings,’ ‘ feeling 

for and with one another *) is better. 

; loving as brethren. See on i. 22. 

- humbleminded. A.V. has ‘courteous, translating a jcadias 





1 oupnabjca. 
Q2 


228 I PETER 3K 




























evil for evil, or reviling for revi re 
blessing ; for hereunto were ye ealled? hat 
toinherit a blessing. For, ae 


meaning literally ‘ friendly-minded,’ which is found ay 
MSS. Cf. v. 5. 4 ess 
9. not rendering evil for evil. So also Rom, xii 19 | 
below); 1 Thess. v. 15. ~ ae 
or reviling for reviling; vat cena ing. Cf.1 Cor 
iv. 12, 13, ‘ Being reviled, we bless; ing persecuted, we endure; 
being defamed, we intreat.’ Cf. also Luke's version of te Seeman 
on the Mount, vi. 27-38, especially 28, ‘ Bless them that curse you,” 
Verses 8, 9" have many points of contact with Rom. xii. 9-21; 
thus 10, ‘In love of the brethren be tenderly affectioned one to 
another; in honour preferring one another.’ 14, ‘Bless # 
that persecute you; bless, and curse not.’ 15, ‘ Rejoice with 
them that rejoice; weep with them that weep.’ 16, ‘Be of the 
same mind one toward another. Set not your mind on high 
things, but condescend to things that are lowly.’ 17, ‘R er 
to no man-evil for evil.’ “5 
The renewed injunction to ‘love the brethren’ rer 22), 
mutual love generally, takes us back to a previous section, and 
further illustrates Peter’s habit of knitting together the d differen: 
divisions of his letter by cross-references. Pipa 
In verse 8 the first three epithets, ‘likeminded,’ ‘ ng fellow- 
feeling,’ ‘loving as brethren,’ shew that here the A r in 
mind the mutual relations of Christians. But he wala course, 
have wished his readers to be ‘tender-hearted,’ &c., to 
Christians when opportunity arose. 
9°. for hereunto were ye called, that ye should 
blessing. Cf. ii. 2r and note the twofold nature of the Christ 
calling—to unmerited persecution and to blessing. Our Soe = 
‘You were called to inherit a blessing.” = 
‘For’ here implies the very striking thought that to b 
to be blessed are inseparably connected. The spirit 
even persecutors is a necessary condition of inheriting ab ng 
and conversely the heirs of blessing are inevitably moved to b a 
even those at whose hands they have suffered. Such ‘b 
would involve a desire for the salvation of its object, 
desire would lead to prayer and other practical efforts. — 
of ‘for, A. V., with inferior MSS., has ‘knowing that.” 
— 
' There is less similarity with Matthew’s version. PISS 
2 This clause is included in the A. V. of Matt. v. 44, fo lo 
inferior MSS. It was not originally part of Matthew, but 
introduced by some scribe from Luke. 


“IPETER 3.1113 229 


He that would love life, 
_ And see good days, 

~ Let him refrain his tongue from evil, 
And his lips that they speak no guile: ees 
‘And let him turn away from evil, and do good; II 
Let him seek peace, and pursue it. 
For the eyes of the Lord are upon the righteous, 12 
And his ears unto their supplication : 
_ __ But the face of the Lord is upon them that do evil. 

. And who is he that will harm you, if ye be zealous of 13 






























_ 10-12. The quotation is from the LXX (following the Hebrew) 
“of Ps. xxxiv. 12-16, with slight changes. 

- 10, 11. Refraining from evil-speaking (‘reviling’) and turning 
“away from evil (and therefore from ‘rendering evil for evil’) are 
-here express conditions of obtaining life and seeing good days 
(inheriting a blessing). 

_ 11. Those who seek peace will be ‘likeminded,’ &c. 

12. the eyes of the Lord are upon the Pinteons: &c., so that 
they may be sure that his promises will be kept; and, also, 
that when he lays down conditions, he will see that they are 
‘fulfilled. 


. ili, 13—iv.11. Exposition of the blessedness of suffering 
for Christ. 


li. 13, 14°. Blessedness of suffering for Christ. 

' Statement of the subject. Under ordinary conditions the upright 
‘man remains unmolested; but persecution may arise, and if so 
it is blessed to suffer for righteousness’ sake, 

_ 13. who is he that will harm you? Cf. LXX of Isa. 1. 9, 
“Behold the Lord will help me, who will harm me?’ (Hebrew, 
‘as R.V., ‘who is he that shall condemn me?’) ‘Harm?’ in the 
'N.T. only elsewhere in Acts (five times), of the oppression of 
the Israelities by the Egyptians (vii. 6, 19); of the persecution 
of the Christians by Herod (xii. r). 

_ As usual in this Epistle, the opening sentence of a new section 
‘springs immediately out of the close of the preceding. Seeing 
that the Lord has promised prosperity to the righteous (10, 11), 
and is always closely observing men (12), how can any evil 
‘happen to those who are set on doing right? The conclusion 
‘seems obvious and necessary, that no one can harm them; but 


1 xaxovv, ‘cause evil to.’ 

































230 I PETER 3. 14 


14 that which is good? But and if r 
righteousness’ sake, blessed ave cid 


nevertheless seems also quite at variance 
sentence is specially remarkable as ad to h 
suffered (i. 6) and were likely to oe pel 
commonly explained as equivalent to 14*, and 7 
that, though their persecutors might take away ele -: 
and torture and put to death both them and their fa 
could do them no real harm. Cf, Luke xii. 4, © 
them which kill the body, and after that 
they can do.’ Such teaching is included in 14, but be 
only one aspect of the truth which the Apostle ‘meant to 
in verse 13. The general tone of the Epistle ee 
Christians addressed were in great fear of p 
the Apostle thought they overrated their danger, 
terror forgot that there was a Laptsange Bx, > 
himself is much more anxious lest that be a 
Christian conduct. Verse 13 therefore means, ‘Do not 
that God protects His people, and that, if you fall a 
you forfeit that protection. You may draw down 
upon yourselves by being abusive, over-reaching, and d 
but don’t call it persecution.’ 

zealous: A. V., ‘ followers,’ translating inferior 
reading is literally ‘imitators.’ 

14°. But and if ye suffer for righteousness’ 

Greek idiom implies that it is not likely that 
thus; not that it was wholly improbable that such ¢ 
occur, but that to suffer persecution would be a rare expe: 

blessed are ye: Uit, ‘happy are ye,’ not paPiemnrag 
but even because of, persecution. 
powerless to injure the faithful, but yin stent & 
actually brought happiness to those whom they treated. 
ii. 19, 20, iv. 14, and Matt, v. rz, ‘Blessed are ye when 
shall. .. persecute you.’ The teaching of verses and 
be paraphrased thus: ‘ No one shall harm you; : 
any suffering or loss which would be harmful; when 
you to be persecuted, you will eventually be all baal 


the experience.’ | en 
‘Ye trembling saints, fresh courage take 5 “ise 

The clouds ye so much dread ek 

Are big with mercy, and will break = 

In blessings on your head,’ x 

sine 


iii. 14-16. How to meet opposition. 
Therefore do not be afraid; but consecrate yourselves to Ch 
be prepared to give a courteous and intelligent i tide he 


’ -o 


~~ 


oaks 




























Pistiie be Heouided but sanctify in your how 
ist as Lord: Jdeing ay always to give answer to 


ask you concerning the grounds of your faith; and let your 
uments be reinforced by the testimony of a consistent life, 
by which all slanders will be refuted. In other words, let your 
Christianity be bold and confident, because it is genuine, rational, 
and practical. 

14%, 15”. fear not their fear, &c. An application of the 
LXX (which follows the Hebrew) of Isa. viii. 12, 13, ‘Fear 
t its [Judah’s] fear, neither be troubled; the Lord, him do ye 
ictify, and he shall be thy fear.’ In Isaiah the prophet is 
orbidden to share the hopes and fears of the people amongst 
whom he lived, he is to fear God and hope in Him. Here the 
mse is different, ‘Do not yield to the fear with which the 
memies of the faith seek to possess your souls.’ 

15. sanctify: ‘makeholy’; see oni. 2, 15. Isa. viii, 13° means, 
* Make Jehovah the sole object of your worship, faith, and fear.’ 
_. in your hearts: not merely in outward profession. 

Christ as Lord: the analogy of the LXX suggests rather 
the Lord Christ’; cf, Luke ii, 11, ‘Christ the Lord.’ In either 
ase the use made by the Apostle of Isa. viii. 13 expressly 
identifies Christ with the Jehovah of the O.T. This point 
s lost by the A. V. which, following inferior MSS., has ‘sanctify 
ae Lord God.’ 

_ xeady... sto give answer. The Epistle does not direct the 


here was a keen popular interest in Christianity. Persecution 
could not have arisen until the faith had attracted public attention; 
al nd, on the other hand, there is no advertisement like persecution, 
é gospel was then a novelty, and religious and philosophical 
questions excited far more interest amongst the general populace 
n Greek and Greek-speaking Oriental cities than they do amongst 
he masses in the West. Hence, under the circumstances of the 
me, the most efficacious way of making converts was to commend 
the faith by godly living, good-temper under abuse, and constancy 
A persecution, and to deal wisely with spontaneous inquirers. 

__ answer (apologia) : strictly a speech made by a prisoner in his 


nob at Jerusalem, Acts xxii. 1; also Acts xxv. 16 (R.V., ‘ de- 
fence’); and of Paul’s defence when tried at Rome, 2 Tim. iv. 
16, So Plato’s Apology is in the form of a speech made by 
Socrates in his defence when tried for his life. Later on 


a Pal 3: 15 231 


























232 I PETER 3. 16,17 
—" 3 SN ee 


every man that asketh you a reason concerning thi 
16 that is in you, yet with meekness and fear: hi 

good conscience; that, wherein ye are spoken a 

they may be put to shame who revile your good mani ner 
17 of life in Christ. For it is better, if the will or God sod 


The use of the term here implies that the inquirers woulc b 
critical or even hostile. Current slanders had put Christianity « 
its defence. “v hae 

always...to everyman. A most exacting demand t Don, 
the Apostle’s readers. The ‘answer’ which was to be So. iver- 
sally available must have been brief, simple, and—from th 
Christian standpoint—obviously convincing; a few peek t 
about Christ, perhaps also the few great abet ye 
prove themselves to men of spiritual discernment, and, ¢ inly, 
the personal experience of the answerer. es 

asketh you a reason: better, ‘calleth you to acoulads 
‘Reason’ is for Jogos, the ‘ word’ of ii. 8, iii. 1, &e., but her 
‘account,’ as in iv. 5, ‘ give account.’ The ‘calling to accow 
would often take the form of remonstrances on the pais 
Christian’s ideas. 

concerning the hope that is in yon. The 
glorification of Christ, of deliverance from sin and suffering, a) 
of admission to the perfect bliss of intimate fellowship with i , 
an expectation that took shape for a time in the p ; 
imagery of an immediate second coming, but was more wort 
realized in the future life. To outsiders, the Christian hope w 
at once the most attractive and the most absurd feature o 
faith, and would therefore be a frequent subject of inquiry. 

with meekness and fear: see on iii. 4 and ii. 18. 
contempt and ridicule which many of the ‘inquirers” 
upon the faith made it very difficult for Christians to keep # he 
temper and refrain from abuse. Hence there was great need for 
these graces ; the ‘fear’ of God, the sense of a Divine presence, 
would keep them calm and courteous. 

16. wherein ye are spoken against. The charge Rye 
Christians was not merely that their religious views were unse 
but that their morals were bad, ii. 12; and to this also they 
to be ‘ ready always to give answer,’ even to masters or husbands, 
who were intimately acquainted with their lives ; hence ther J 
of a good conscience. A. V., with some ancient authorities, 
“whereas they speak evil of you, as of evil-doers.” 

manner of life: see on i. 15. Y 
in Ohrist. The slanders against Christians repecteg on the 
character and claims of Christ. C4 
























ing. ‘Becduse Christ also aufered for sins once, the 
hteous for the unrighteous, that he might bring us to 
9d ; being put to death in the flesh, but quickened in 


iii, 17, 18. Christ our example. 


salvation which such suffering may bring to others, and of the 
‘future blessedness of the sufferers. 

17. For it is better ... that ye suffer for well-doing. The 
defence of the Christians might be logically complete, they might 
‘demonstrate the reasonableness of their faith, and vindicate their 
‘Innocence, and yet they might suffer. Men are not often conciliated 
by being beaten in argument and put to shame as slanderers, and 
persecution is the natural weapon of those who are conscious that 
| hey are in the wrong. But it was better, especially for the cause 
of Christ, that they should suffer thus than that they should 
provoke ill-treatment by bad behaviour. 

if the will of God should so will. The Greek, as in verse 14 
‘(which see), implies that such suffering was not likely to be 
a common experience. The two ‘wills’ emphasize afresh the 
th that the righteous suffer only when and as the Lord wills; ef. 


_ 18. Christ also suffered: cf. ii. 21-25. For ‘suffered’ (epathen), 
which may be borrowed from ii. 21, we should probably read with 
some ancient MSS. ‘died’ (apethanen) ; ; in any case the reference 
is to the Passion. 

In the Passion, the highest ‘ well-doing’ seemed to be rewarded 
by the most terrible suffering; yet it was justified by the redemption 
‘of mankind. The Apostle’s readers might be sure that their 
‘sufferings also would minister to the working out of that re- 
“demption. 

put to death in the flesh, but quickenedin the spirit. The 
former clause refers to the Passion, the latter to the Resurrection. 
But Peter does not mean that the spirit had no share in the 
‘Passion ; nor does he mean that the flesh had no share in the 
Resurrection, i.e. that there was no resurrection of the body. 
‘here is a contrast between the limited and subordinate nature 
of the suffering, and the infinite glory and power of Christ in his 
exaltation. _His death was brought about by natural causes, and 


it was connected with the unique spiritual endowments of Christ ; 
‘ef, verse 19 and i. 11. It was different, for instance, from the 





I fos Pi aoe ie eae 


‘Christ an example of the suffering of the innocent, of the 




























234. I PETER 3. 19 
1g the spirit ; in which also he be 


raising of Lazarus: that only recalled h 

the resurrection of Christ restored him’ Ae ‘his 

exaltation, and enabled him to bring to God those w 

on him. _ Cf. oni. g. 
Great, therefore, as were the sufferings of a 

the way for a more than adequate recompense ;_ 

fear that the lesser sufferings of his followers vguiligie ska 
The A, V. has ‘ quickened by the spirit,’ but the ce j 

the flesh’ clearly requires ‘in the spirit.’ : ae ae 


iii. 19, 20. Christ and the spirits in prison. : 
A special example of the blessed Seen rise 
of Christ, his offer of salvation to ‘the spirits in 

19. in which : in the spirit, as 
life ; therefore at some period other than that life. 
"he went ani preached unto the spirits in D1 
iv.6. The natural meaning of this sentence is that Ch 
salvation to beings in Hades (either fallen pgs 
unsaved of former generations) other than m 
ordinary human life on earth. ‘ 
The further interpretation of the passage is a hopele: 
It is vague in itself, and evidently takes for grated some 
tradition which is now lost. Even the above 
challenged, rather however on theological than on criti 
The interpretation of almost every word in the sen ce, 
all the implied circumstances, are matters of controvers} 
chief points at issue are (a) the time and place of the 
(6) the subject of the preaching, (¢) the persons p hed i401 
spirits), (d) the result of the preaching, (¢) the meanin cof “i 
spirit.’ The views as to (a) largely determine the g 
terpretation. The following are some of the leading exp =) 
of the verse :— ne Sone ed hie , 
(i) Christ went and preached ‘in the spirit” by 
or Enoch (cf. i. 11) as the actual speaiee to exhort the 
generation just before the Flood. They are called ‘the 
in prison,’ i.e. in Hades by anticipation, because en 
Hades at the time of the Flood, and were there when 
the Epistle. The subject of the preaching was ce immin 
the Flood and the need of repentance; and 
a failure—all of which seems quite irrelevant tots 
This view has been held by various scholars fo) 
the present time. 7 
(ii) A few commentators have explained that Christ 
preached ‘in the spirit’ by inspiring the spuatieat 
Ascension to preach the gospel to the Jews or 


a 
; 


OR Carin. «tates ee 
Cae Les See _ e fe d = , 
en ee: ‘I PETER 3. 20 © a. 2y 






























its in prison, which aforetime were disobedient, when 20 


hose ‘spirits’ were ‘in the prison’ of sin, like the ante- 
diluvians. 

_ (iii) The most common view is that our Lord descended to 
Hades, the place of spirits after death, to preach to its inhabitants. 
But those who hold or have held this wiew are very much divided 
as to time, &c. 

~ (@ Time, The preaching may have taken place either (1) before 
the Incarnation ; (2) between the Passion and the Resurrection ; 
or Re)eaiter the Ascension. The second is the more probable. 
The ‘ preaching’ is mentioned after the Passion, verse 18 ‘ put to 
death,’ and before the Ascension, verse 22. It is bracketed, as it - 
were, with the Resurrection ; both happened ‘in the spirit,’ i. e. 
were independent of the human life assumed at the Incarnation. 
Christ, as it has been said, while his body was in the tomb, was, 
like other dead, merely a spirit ; but, unlike other spirits, he had 
energy ; and so just as when a man he preached to men, so when 
spirit he preached to spirits. Some such viewis implied by the 
Apostles’ Creed, ‘He descended into hell,’ i.e. Hades. That 
is is the meaning of ‘ prison’ is shown from the parallels in 
2 Pet. ii. 4, Jude 6 ; unless ‘ prison’ isa lower depth than Hades, 
specially provided for special sinners. 

(6) The subject. of the preaching. According to some, Christ 
nounced to the wicked their certain doom, the example serving 
‘to illustrate the suffering of evil-doers, verse 17. But the im- 
‘mediate context is not occupied with this topic ; so that it seems 
better to understand that the preaching was an offer of salvation. 
‘This is quite in the line of thought; Peter is illustrating the 
blessed consequences of the suffering of the innocent, one .of 
which, according to this view, would be that Christ, "after his 
; assion, offered salvation to the spirits in Hades. Another 
view, that he declared to the righteous dead the accomplishment 
of their salvation, might supplement but not supersede the 
Bercceding. 

| (¢) The persons preached to. (1) The parallels in 2 Pet. ii. 4, 
Jude 6 (which see), suggest that ‘the spirits in prison’ are the fallen 
‘angels of Gen. vi. Fallen men had their opportunity in the 
‘Levitical worship and the preaching of the gospel ; it was natural 
that Christ’s work should also include an offer of salvation to 
‘the fallen angels. The same line of thought, however, would 
further require that some express’ provision should have been 
a for those- who knew nothing ecither of the law or the 
q WN eG ST there was no reason why Peter should 


¢ ead, to whom Christ ecouiccl that their Tea had been 


, aa 


236 I PETER 3. ce 
wrought out for them, This is unlikely 
in view of the reference to the antedilarisne-f) 

(3) The ‘ spirits in prison’ are c 
to what seems the natural interpretation ¢ : 
unbelieving- generation who perished in the F 
no satisfactory reason why they shouid have been 
for this exceptional privilege, possibly as epresent, 
who are-cut off before their time, without J 
repentance, yet ‘the long-suffering of God... in the “¢ 
Noah’ can only have waited for men, not for the 
they surely could not be drowned. 

It is difficult to decide between (1) and (3); and the d 
enhanced by the fact that the decision srl fete th 
of the Bible as to the possibility of redemption after 
adoption of (3) implies that Peter believed that in one ii 
any rate, the proffer of salvation had been to me 
death. Hence the exposition of this passage is apt! in! 
by the theological predilections of the expounder. A 

(d) The result of the preaching. This is not mentioned ial 
Wwe suppose the preaching addressed to the fallen ai 
to the spirits of men who had not attained wule ss 
lifetime, it must be implied that the preachi 1 
otherwise it could not be mentioned among the tinea re 
Christ’s suffering. 

The source of Peter's information, The very obse 
ambiguity of the passage show that the Apostle is not an 
a new truth, but referring to some narrative 
and his readers. No such narrative, which could have e: 
Peter’s time, is now extant. Early Christian literatareitl 
a very large number of references to the ‘ descent into h 
they are largely imaginative expansions of the cen pas 
and it is very difficult to be certain that any of their 
rest on primitive tradition independent of 1 Peter, ia 

According to some of the Fathers, however, there was @ 
in the O. T. which, according to the exegesis of the yb: 
three centuries of the Christian era, would 
regarded as a prediction of the descent into H 
Martyr, in his Dialogue with Trypho a Jew, chaps. 71, 72, alle 
the Jews had removed from the O. T. many passages W 
have testified to the truth of Christianity ; thus he states that “Fi 
the sayings of .. . Jeremiah these have been cut out: ' se 
God remembered His dead people of Israel who la 
and He descended to preach to them His own in bert, 
words which Justin states were cut out are quoted ston Th 
Irenzeus, once as from Jeremiah ', once as from Isaiah 



































1 IV. wot. * 111, malice 


» Es eee ee “4 a 
a ee > 


Pe aa ‘PETER 5 3, 20 ; 237 


































‘om a hel 1 and once as said by others®. Irenzeus applies 
e words to Christ as a proof of his divinity and of his descent 
into Hades. 

_ Justin’s statement that this and other passages had been cut out 
by the Jews is generally rejected. It is more likely that Christian 
Scribes interpolated them into some MSS. of the O.T. The 
passage cited may have been constructed on the basis of r Pet. 
. I9. It should be noted, however, that nothing is said in it 
about Noah or the Flood. 

There are two passages in the Pauline Epistles which are 
Sometimes supposed to refer to this subject. In Eph. iv. 9 we 
; ead, ‘ He descended into the lower parts of the earth’; but this 
May merely refer to the Incarnation, the descent to the earth. 
“Again, Col, i. 20 speaks of Christ ‘reconciling . . . things in 
the heavens.’ In the Slavonic Book of the Secrets of Enoch, the 
allen angels are confined in a prison in the Second Heaven. | 
This may represent a current idea known to Paul, and by the 
things in heaven’ which needed ‘ reconciling’ he may mean the 
fallen angels *. 

_ The clause ‘descended into hell,’ in the so-called Apostles’ 
‘Creed, is not found in all the ancient copies of that creed, and 
probably was not part of it in its older editions. The clause has 
9 equivalent in the Nicene Creed. 

_ Rabbinical passages are quoted * which speak of the prisoners in 
Gehenna as rejoicing at the sight of the Messiah, and rising from 
hell with the Shechinah, the manifestation of the Divine presence, 
at their head. 

_ The descent into Hades in early Christian literature outside the N. 7. 
The descent of Christ into Hades to preach to the spirits of the 
dead was a favourite subject with early Christian writers, whose 
Juxuriant imagination liberally enriched and embellished the 
meagre statements of Scripture. 

_ 20. disobedient: either because they, the fallen angels or 
he antediluvians, committed sins which broke God’s moral law, 
or because the antediluvians refused to listen to Noah when he 
urged them to repent: ef. on ‘ preacher of righteousness,’ 2 Pet. ii. 5. 
the long-suffering of God waited. The reference is to an 
interpretation of Gen. vi. 3 which was prevalent when 1 Peter was 
written, and is still held by many scholars ; according to which 
‘yet shall his days be an hundred and twenty years’ meant that 
the antediluvian race should be allowed to exist for another 


hundred and twenty years before it was swept away by the Flood. 


ie V. xxxi.. 7 1V.W.. ® So Charles, Secrets of Enoch, p. xi 
: * Weber and Kiihl, in loco. 



























¥ 


238 | I PETER 3. re 


while the ark was a preparing, ae few 
souls, were saved through water: which ¢ 


Thus the Targum of Onkelos ’ translates Gen. vi. 2 : 
This evil generation shall not abide before me for ever: 
of an hundred and twenty years shall be elven these 
will repent’; and the LXX has: ‘My spirit a 
these men for ever.’ 
The delay experienced by the Christians in the mani 
the Divine justice was illustrated by the similar delay b 
Flood ; both were due to God's forbearance; both would issu 
vindication of that justice by the punishment of the di 
and the deliverance of believers. 


through water: A. V., ‘by water,’ perhaps 
the time of the Flood,’ or ‘passing thr 
possibly be the somewhat subtle idea’ 


drowned the wicked, the righteous were coed Meee 
water carrying the ark on its surface. A btn edie 
that, although Noah built the ark, he did not believe that th 
would be a flood, and would not enter the ark till he w 
into it by the rising water. Thus he would be ed 
water sending him into the ark. But it is not likely th 

such legend underlies Peter’s words ; but sy: nobe-Oer next 


iii, 21, 22. Baptism. 

The Flood a type of baptism, the value eS which ¢ ot 
in the physical cleansing, but in that which yaaa ae ereby 
the regeneration of the soul through the risen and exalted.Cl 

21. which also after a true likeness: Ui, as the R.V. 
‘which in the antitype ... baptism.” The gen 
obviously is that the experience of Noah and his family 
through the water to ultimate safety was typical of th 
experience of passing through the water of baptism 
It is not very clear exactly how this sense is to be 
actual words, and we cannot discuss the matter here, as it in 
details of Greek grammar. The point of the figure is i 
évident beyond the bare parallel that both the Flood ae 
were preliminary conditions of deliverance ; in 1 x. 2 
passage of the Red Sea is spoken of as a ba tism. * ae 
seem to see in baptism a symbol of the spiritual storm and str 
of the passage from a state of sin into the kingdom of God. — 

The term ‘ antitype’ only occurs elsewhere in the N, Tink 
ix. 24, R. V.: ‘like in pattern.’ 

In the A. V. here, ‘ The like figure whereunto,’ "where 
from late MSS. 


! An Aramaic or Chaldee translation of the Pentateuch jompi 
the second century A. D. 


A I PETER i a aia ; 239 — 



























eness doth now save you, even baptism, not the putting — 
4 way of the filth of the flesh, but the interrogation of ° 
3 conscience toward God, through the resurrection 


: not the putting away of the filth of the flesh. Christian 
baptism did not, like the Jewish ceremonial washings or baptisms, 
consist in the removal of any material uncleanness contracted by 
‘contact with unclean substances. 

, ‘ - but the interrogation of a good conscience toward God. 

This is an unintelligible rendering of a very obscure and am- 
‘biguous passage ; perhaps the Revisers intended to indicate that 
it was impossible to make sense of the Greek. ‘Interrogation *’ 
only occurs here in the N.T.; in the LXX of Dan. iv. 17 it 
‘is used in the sense of ‘ demand. > The corresponding verb is often 
ised in the N, T. for ‘ask a question’ ; and once for ‘request’ in 
flatt. xvi. 1: ‘The Pharisees and Sadducees... requested him to 
ow them a sign from heaven.’ As alternatives, therefore, 
9 ‘interrogation’ or ‘asking a question’ we have ‘ request’ 
or ‘requesting,’ and—as it is maintained by some on the 
strength of a usage in medieval or Byzantine Greek — ‘pledges, 7 
_ (@) Taking ‘interrogation, we have the R, V. (above) ; ‘inquiry,’ © 
c., &c., R.V. marg. But the idea of a baptized person or his 
‘conscience asking questions of or as to God is curious in itself and 
2 os to the context. Neither the Greek nor the context support 
é rendering, ‘the asking after, search after God,’ or the R. V. 
“mz arg., ‘the appeal of a good conscience,’ &c. 

(6) ‘The pledge,’ &c., would refer to baptismal vows, but the 
Byzantine usage was probably not current in the Apostle’s time, 

‘and it is not clear that our word was really used even in Byzantine 
times for pledge. 

§ (c) The A. V., ‘the answer of a good conscience,’ makes very 
good sense, but cannot be the meaning of the Greek, 

_ (d) Weare, therefore, shut up to ‘request.’ With this sense 
of the word we might ‘translate, ‘the request which a good 
onscience makes to God’; but this is too vague; we should 
percet to be told what the good conscience requests. Hence 
we should render, ‘the request which the baptized person 
makes for a good conscience towards God.’ As regards fellow 
men, baptism is a symbol of Christian discipleship ; as regards 
God, it is a request for grace to live so as to have a good con- 
science. 

_ through the resurrection of Jesus Christ. The punctua- 
tion of the A. V. connects this clause with ‘ baptism .. . doth now 
€ us,’ treating the intervening words as a parenthesis. ~It may 


* émepiotnpa. 


u 
‘\ 
« 
4 
‘x 


240 1 PETER 3. a 3 




















aa of Jesus Christ ; who is on the ri 
gone into heaven; angels and pe rat 
being made subject unto him. | — 2 

4 Forasmuch then as Christ suffered in the 8 


also ‘qualify the preceding clause. The R.V. reg 
ambiguity of thé Greek. The Resurrection is the so 
and righteousness, partly because it was the 
of the foundation of the church, and because 
believers to enter into fellowship with the risen and 
Christ. Cf. i. 3. ; 

This reference to the Resurrection resumes the 
the experiences of Christ from verses 18, 19. ; 4q 

@2. on the right hand of God. The place of n 
t Kings ii. 19 the queen-mother sits at the right hand of jolomon. 
Christ is often spoken of as sitting at the right hai 
Father, Luke xxii. 69 ; Acts vii. 55, 56; Ron =p 
Col. iii. 1 ; Heb. i. 3, viii. 1, x. 12, xii. 2, The figure is be 
from Ps. cx. 1: ‘ Jehovah saith unto my lord, Sit thou at my righ 
hand.’ According to the Messianic application of that J salm 
current in the N. T. times, ‘my lord” was the pepe Hence 
the verse is applied to Christ in Mark xii. 36 and parallels 
Christ himself), Acts ii. 34; Heb. i. 13. : 

having gone into heaven: i.e. at the 
account of which (Acts i. 10, 11) the Greek word us 
‘gone’ occurs twice. “ » 
angels and authorities and powers: i.e. various classes: 
angels. Cf. on Jude 8. ; 
being made subject. The subjection of all : 
is announced in 1 Cor. xv. 27; Eph. i. 22; Phil. iii, ar; and] Heb, 
ii. 8, in connexion with quotation from Ps, viii. oe 

Verses 18-22 set forth a threefold activity of Christ in verse 
he redeems man by his Passion on the earth ; in verse 
preaches to the ‘spirits in prison’; in verse 22, he 
submission of the angels in heaven. ia 

iv. 1,2. Suffering purifies. Z. 

Christ's suffering on earth our example; suffering on his s 
subjects our life to the-will of God. 

1. Forasmuch. This verse resumes the main subject of the di 
and privilege of suffering for righteousness’ sake introduced i 
iii, 14-18. et 

suffered. Some ancient MSS. add ‘ for us,’ so A.V.;" othe 
‘for you.’ 
in the fiesh: in this present life, cf. next verse ; p 


eee PETER 4a a ae 































Poaisaivek also with the same is ie for he that hath 
suffered in the flesh hath ceased fon sin; that ye no: 


; 

also suggesting that persecution only touched men’s property and 
srsons, not the inner life ‘ hid with Christ in God.’ 
_ arm... yourselves: provide yourselves with armour and 
weapons ; i, e. let the ‘mind’ be your defence against the tempta- 
1 ions involved in persecution, and enable you to resist and over- 
ome them. 
> mind: rather, as R.V. marg., ‘thought’; only elsewhere 
n the N. T. in Heb. iv. 12, where R. V. translates ‘intents.’ 

the same thought: (a) may refer back to the opening words, 
e same thought, viz. that Christ suffered’; or (6) E. V., ‘the 
me mind’ would mean ‘the same as that of Christ,’ scarcely 
ssible as a matter of Greek, which, however, might mean ‘the 
Same view,’ i. e. ‘ arm yourselves by taking the same view of your 
Suffering as Christ took of his’; or (c) the thought may be 
described in the following words, ‘the same thought (which 
sus tained Christ), namely, that he that hath suffered,’ &c. 5 
he that hath suffered in the fiesh hath ceased from sin. 
e adopt (@) or (2) in the previous note, and take this clause in 
e sense ‘for he, &c., as giving a reason for imitating Christ’s 
ing acceptance of suffering, then it means that such acceptance 
Ives escape from sin. A righteous life brings with it suffering, 
the effort required to relinquish selfish pleasures and unjust 
pain, in the discharge of unattractive duties, and in the endurance 
of persecution. Sin arises from the refusal to submit to this 
suf ffering ; so far as a man has become willing to accept suffering 
fo r righteousness’ sake, he is set free from sin. 
"If we adopt (c) in the previous note, and take the clause as stating 
what the thought is, then it might be understood as in the previous 
Paragraph ; or it may mean that the suffering of Christ atoned for 
and released him from the connexion with sin which he 
cepted for our sake‘, and may also imply that by entering into 
 ‘ fellowship of his suffering,’ we realize our salvation from the 
‘lt and bondage of sin, ‘are ‘made to cease from sin.” Cf. Rom. 
- 7, ‘He that hath died is justified from sin,’ which has been 
plained, ‘ A dead man has his quittance from any claim that sin 
make against him,’ i. e. as physical death frees a man from the 
ms of human law, so the death to sin involved in faith in Christ, 
appropriating salvation by identifying oneself with his atoning 
death, frees man from the claims of sin and of the law. 

The reference, however, to suffering as atonement, although 


‘Him who knew no sin he made to be sin on our behalf,’ 2-Cor. 
































242 I PETER | 


longer should live the rest of yout ‘time in t nee 
3 the lusts of men, but to the will of God. | or or th 
past may suffice to have wrought the desire ¢ 


parallel to iii. 18, seems alien to the immediate 
concerned with ‘suffering for righteousness’ nd f 
the following verses, with a righteous life as the na atu ! 
such suffering. It seems better, therefore, to unde! 
clause as commending patient endurance on account © 
value. ie; 

2. ye... should live... Seales V 
‘he... his time.’ The Greek may be translated wa} re 
might be rendered ‘that there may no longer for the 
time be living,’ &c. 

the rest of your time in the flesh: the —e 
earthly life. ; 

to the lusts of men, . . . to the will of 
influences sought to make the readers conform to 
two entirely different moral standards. The e¢ 
ments of many of their neighbours, reinforced by th 
desires and former habits ', proposed inclination a: 
to conduct ; let men follow their natural 
Spirit proposed to guide and correct men’s 
natural or not, by referring them to the Divine v 
must be both surrendered and conformed... 

The exhortation in these verses seems to be two! 
have already made sacrifices for your faith; do not los 
such conduct by lapsing into sin, but rather (5) be 
further sacrifices, because through cheerful en urance 
to a yet higher life. 


iv. 3-5. Former sins to be abandoned. 
Let, therefore, neither old evil habits nor former bad & 
seduce you from your allegiance to God. He will judge th 
tempt and persecute you. 
3. the time past. The A.V. adds, with npc 
your life,’ which is a correct interpretation of the 
may suffice. Some ancient MSS. add * us,’ so the 
.fyou.’ Note the Apostle’ s irony, ‘You have given q 
enough to such conduct.’ 
to have wrought the desire of the Gentiies's 
devoted yourselves to realizing such desires as 
cherish and indulge.’ This verse clearly implies 
of the Epistle, before their conversion, lived scoring tothe 


1 Verses 3 and 4. 


Peet PETER 4. 3 ag 


































, and to have walked in lasciviousness, lusts, wine- 
bbings, revellings, carousings, and abominable idola- 


ality of the Gentiles; and, therefore, that most of them, at any 
, were Gentiles. No doubt there were some Jews who 
nitated the sins of the Gentiles; but the sins of the Jews, as 
body, were different from those of the Gentiles, lying rather 
in greed and self-righteous censoriousness than in loose living. 
One cannot believe that, without further explanation, Paul would 
charge the Jewish Christians of Asia Minor, as a body, with 
ing ‘wrought the desire of the Gentiles,’ &e. 

lasciviousness (aselgeia). In the Greek this word, like those 
at follow, 1s plural, ‘lascivious acts.’ Aselgeia is perhaps rather 
awless insolence and wanton caprice 4,’ the rowdiness and horse- 
lay associated with drunken debauchery. 

lusts. In this connexion used specially of ‘physical impurity. 
tes: Ut. ‘boilings over with wine’; only here in 
BaN.cl 

revellings. Only elsewhere in the N. T., Rom. xiii. 13; Gal. 

21. The word is explained in a good sense as‘ a jovial festivity 
th music and dancing’; in a bad sense as ‘rowdy and indecent 
nging and drinking bouts.’ The word somos, here translated 
evelling,’ furnished Milton with the title of his masque_of 
omus. 

_ carousings: “7. ‘drinking-bouts’; only here in the N. T. 

_ _ abominable : rather, ‘contrary to law and order,’ especially 
infringing the rights and dignity of a deity,’ i. e. ina Christian 
ument, ‘of God.’ Elsewhere in the N.T. only Acts x. 28, in 
eter’s address to Cornelius and his friends, where the word is 
anslated ‘ unlawful,’ thus: ‘It is an unlawful thing for a man 
at is a Jew to join ‘himself or come unto one of another nation,’ 
ose who hold that this Epistle was written to Jews explain this 
tase ‘idolatries forbidden by Jewish law’: but, as has been 
eady said, it is incredible that the Jewish Christians of Asia 
iInor, as a body, had once been given to idolatry. Some suppose 
fhat the term ‘ contrary to Divine law’ is used from the Christian 
dpoint, idolatry being an insult to the Divine majesty. But 
€ connexion supports the E. V. rendering, ‘abominable.’ Many 
the heathen rites were cruel and impure, and reprobated by 
gme of the nobler characters amongst the heathen themselves. 
the phrase probably refers to participation in such rites, which, 

art from any question of mere idolatry, outraged the sense of 
mmon decency, and of what was seemly in Divine worship. 

t. they think it strange. A single word in the Greek, a verb 


2 1 Trench, Synonyms. 
R 2 

























244 I PETER 4, 44 


4 tries: wherein they think it strange t 

them into the same excess of riot, speaking 
s who shall give account to him that is ready to” 
6 quick and the dead. For unto this end wis 


used elsewhere in the N. T. to mean ‘to be a guest i 
in verse 12 and in Acts xvii. 20. 
the same excess: as they MPR fo ate 
excess: R.V. marg., ‘ flood’; only here in the 
elsewhere ; /it. ‘outpouring’ ; said to be used 
‘ slough,’ if so here the figure is of ‘ a — 
R.YV. text seems more probable. 


5. who: viz. the gerne ; 
ready: because the second coming of Christ as r 
regarded as imminent (see verse 7). vided tate - 
quick : Elizabethan for ‘ living.’ Pr . 
the quick and the dead: i.e. all generations of m 
some, the spiritually living—believers—and the spirit 
unbelievers; Gag 


iv.6. The preaching to the dead. 

Judgement embraces the dead, therefore was the g 
to them in order that, though they were once ere: 
ences of their earthly life, they may yet attain anes 

6. This verse has been interpreted in very 
The ‘ preaching to the dead’ reminds one of the* 
spirits in prison * in iii. 19, another very dispute 
the ‘dead’ here are no doubt the same as the ‘d 
Some more or less improbable views may be 1 
befere the one adopted i is given at greater length. 

(a) The ‘ dead’ are those dead in trespasses and Si 
ight describes the object with which-the gospel wee 
them 

(6) The ‘dead’ are Christians to whom the gospel w. 
in their lifetime} who Were condemned by men, but ¢ 
God to everlasting life. 4 

(c) The ‘ dead’ are certain of the ‘ ga } 
but will not therefore escape judgement, The gospel 


“es 


1 Trench, Synonyms. 





-I PETER 4.6 "245 





















them during their lifetime with a view to their salvation, but 
uitlessly. 

_ But all such views seem to require a very strained interpretation 
the various clauses in the verse, and it is better to take ‘dead’ - 
its natural sense of the dead generally, and to interpret thus— 
(d) The ‘dead’ are those who died before the gospel was 
€ iched on earth, but they heard it in the abode of the dead 
ea). 

* The following is a detailed exposition of the verse according to 
this Ss view. i 

For. It was natural that those who had heard the gospel in 
their lifetime, and thus had every opportunity of salvation, should 
ye judged; and itis also right that the dead should be judged, for 
they have ‘also heard the oon 

_ the gospel preached .. . to the dead. In iii. t9 the idea of 


ah’s contemporaries; here it is generalized. See also on 
i. 19. The vague and perhaps ambiguous character of these two 
assages render it impossible for us to find out exactly what 
ter had in his mind. Certainly we must not credit him with 
lieving all that is contained in the extant narratives of the 
Descent into Hades. In any case the dead to whom the preach- 
ing was addressed had not heard the gospel during their lifetime. 
_ The word for ‘ preaching’ is different in the two verses. 
' that they might be judged. This clause is a little difficult 
© explain according to the interpretation followed here, | The 
ense, however, requires us to take it as equivalent to ‘although 
after they had been judged,’ &c.; and according to some 
tinguished scholars, at any rate, this is a possible meaning 
the Greek. 
' according to men: after the manner of men’s experience, 
it must happen to. men, as men, to be judged. 
‘in the flesh: probably refers specially to death, thought 
of as the universal consequence of human sin, in accordance with 
Gen. ii. 17. In principle the reference would ‘include the material 
ffering which follows sin in the present life, and the clause 
ght be paraphrased, ‘Though in their earthly life and death 
ey endured the suffering which is the common doom of sinful 


that they might ...live. The object of the preaching was 
the salvation of those addressed. 
according to God in the spirit. The contrast here is 





















246 I PETER 4. 7! 


7 But the end of all things is at hand: be y 
8 of sound mind, and be sober unto prayer : abo e 
being fervent it in 1 your love among you 


parallel to that in iii, 18, where it is said of Chat it i 
‘put to death in the flesh, but quickened in the a pe 
‘dead’ shared the lot of men in death, so, if they ac 
gospel preached to them, they would share the 

God, with its supernatural (in the spirit) cic 

iv. 7-11. Recapitulation. 

Recapitulation of the chief points of previous exho 
enforced by the consideration of the imminence of the 
coming. 

7. the end of all things: i.e. the second coming, the 
rection of the dead, the judgement. 

is at hand. See on Jas. v. 7, 8. v1 tha ae 

therefore. The thought that the judgement is near, a 
the time short for serving God and man in the present lil 
stimulate devotion towards God, and love and odes 
men. So in the parable of the Wise. Steward, Christ 
‘Blessed is that servant, whom his lord when he cometh s) 
find so doing,’ i.e. giving the household ‘their portion ape fo 
due season’ (Luke xii. 42, 45). Contrast the conduct of th 
ef Isaiah’s time, when they expected the judgement of J 
the capture of Jerusalem by the Assyrians, and said, ‘ Let us ¢ 
and drink, for to-morrow we shall die’ (Isa. xxii. 13). Similarly 
Paul (1 Cor. xv. 32) quotes the same saying asa nat utterar 
for men who did not expect any resurrection. oe ge 

be ...of sound mind: sometimes to be sane, as opposed te 
insane ; more commonly, as here, in a more general sense, to be 
discreet, temperate, and reasonable, to exercise 

be sober unto prayer. See on i. 13. To ‘be of sc 
mind’ puts the idea positively, to ‘be sober’ 
idea that the Second Coming would naturally lead ba 
some of the Thessalonians (1 Thess. iv. 9—V. 11, 2 
iii. 15), and has done many others since, into 
grotesque folly, and even into immorality. The qualities Pete 
emphasizes would enable them to avoid such errors. " 

unto prayer: iit, ‘prayers.’ Irrational and ventless 
ment makes true prayer impossible. 

8. fervent. See on i. 22. - 

love among yourselves. Cf. i. 29, ii. 1, 17, iii. 8. Is: ; 
verse, as in many other places, the A.V. has ‘charity’ for ‘love™ 
‘charity’ having the sense of the Latin carifas, used in 
Latin translation of the Bible for ‘Christian love, from wh 
it is derived. But as the A.V. ‘charity’ is constantly taken: 



















¥ 


» 


I PETER 4. 9, 10 247 





























arth a multitude of sins: using hospitality one to 9 
ther without murmuring: according as each hath 10 


in ‘almsgiving,’ or ‘an indulgent attitude towards one’s neigh- 
bour’s shortcomings,’ it is well that the R. V. has returned to the 
older English translation ‘love’,’ used by Tindale and Coverdale. 
' love covereth a multitude of sins. A free quotation of 
Prov, x. 12, ‘Love covereth all transgressions *’ (cf. Jas. v. 20), 
The preceding clause in Proverbs is ‘hatred stirreth up strifes,’ 
which shews that ‘covering . . . sins’ means forgiving the sins 
of others, The verse in Proverbs might be paraphrased, ‘ Hatred 
‘seeks an occasion of quarrel, and sets people against one another 
by ill-natured and slanderous tale- -bearing ; love is willing to 
overlook offences against itself, and does not try to make bad 
ood between others.’ If this is the meaning here it is parallel 
1. But our clause may have been current as a popular 
roverb without the preceding words, and Peter may have used » 
it without any recollection of its context in the O. T. Even then, 
Thowever, the meaning given above is the most probable, though 
me prefer, ‘Love covers the sins of him who loves’; and the 
arallel passage in James suggests that ‘love covers sins by 
converting the sinner.’ 
__ 9. hospitality: also commended in Rom. xii. 13 ; 1 Tim. iii, 25 
Titus i. 8; Heb. xiii. 2. 
without murmuring. There were many claims upon the 
hospitality of the early Christians, on the part of itinerant 
‘preachers, refugees from persecution, and others. These claims 
would often be burdensome to a small and poor community. 
foreover, there soon arose a class who habitually sponged on the 
liberality of the churches (see on 2 Pet. ii. 3; Jude 4, 12). A. V., 
‘without grudging.’ 
s: bs 11. These verses are similar in form and substance fo Rom. 
6, 7; for details see following notes. 
10. according as each hath received a gift. Cf. Rom. xii. 6, 
‘having gifts differing according to the grace that was given 
tous.’ ‘ Gift’ (charisma) only occurs elsewhere in the N. T. inthe 
Pauline Epistles, chiefly in Romans and 1 Corinthians. It is 
used here, as often by Paul, as a technical term for any faculty of 
Christian service bestowed by God on the believer, e. g. as in 
a Cor. xii. 8-10 (see also the whole chapter and vii. 7), ‘the 
word of wisdom... the word of knowledge... faith... gifts of 
healings. . _ workings of miracles... prophecy, Sats discernings 
Bf spirits . .. divers kinds of tongues... the interpretation of 


_ 1 For the Greek darn. 
2 Following the Hebrew, from which the LXX varies considerably, 





II 


12 





























248 1 PETER 4. 11, 


received a gift, ministering it among yo 
stewards of the manifold grace of od 5 
speaketh, speaking as it were oracles of God; 
ministereth, ministering as of the c 
supplieth : that in all things God may be glorified th 
Jesus Christ, whose is the glory and these dominion fo 


ever and ever. Amen. a 


Beloved, think it not strange concerning the f 


wats Boas 


pte. pkgs A 


ministering it among yourselves: each ‘using his 5 ia 
gift for the benefit of all the rest. avai 
stewards. A favourite idea of Paul, e.g. = “E t 2 
man so account of us, as of sinisters’ (cf. above) ‘of Chi ne 
stewards of the mysteries of God’; Eph. iii, 2, Brie e hav 
heard of the stewardship of that grace of ‘iver 
me’; and Titus i. 7, ‘The overseer. tiers rr, meless a 
God’s steward.’ 6 aes ee a 
manifold '. Cr. Jas. i. 2. In Eph. itt, To the ‘ ¢ 
God’ is styled ‘muchly-manifold*’ The reference t 
variety of gifts which is illustrated by Rom. xii. and ; ii, U3 
11. speaketh: exercises the gifts of prophecy ‘(preac 
teaching, speaking with tongues, interpretation of tongues, Se. 
speaking as it were oracles of God: only sp 
a clear consciousness of Divine inspiration, an injunction whicl 
would lead to much profitable silence. 1 Cor. xiv, 26-2 hews 
that the eagerness of early Christians to talk led to much dissen- 
sion and disorder. wb J 
ministereth: exercises the gifts of healing, relief 
tending the sick, &c. - al By ls 324 
whose is... Amen. This ascription of praise 
Christ, not to God (cf. i, 21, v. 10, and similar 
Kili. 21; Rev. i. 5, 6). The doxology, like that in vy. 10, I, 
concludes one of the main divisions of the Epistle, = = = = 


iv. 12—v. 11. Exhortation to Christian constancy, w: 
J 


special applications to different classes of readers. > 


iv. 12-14. The duty of patient endurance, oo See 

The Apostle yet once more exhorts to patience under p 
tion, according to the example of Christ and in see 
future bliss. / ave 

12. Beloved: introducing a main division of the Ep 
in ‘i rr. 









4 





He; | 
+ 


. ~ a 
1 noiidos, > modumoiniAos, 


5 


a oh. ew dl a ° 
-4 or , 


1 PETER 4 13, 14 249 

































among you, which cometh upon you to prove you, as 
hough a strange thing happened unto you: but insomuch 13 
as ye are partakers of Christ’s sufferings, rejoice; that at 
the revelation of his glory also ye may rejoice with 
‘exceeding joy. If ye are reproached for the name of 14 
Christ, blessed ave ye; because the Sfrrit of glory and 


_ think it not strange. Cf. on iv. 4. Since, as Christians, 
they were special objects of God’s love and care, they might 
naturally ‘think it strange’ that they were singled out for 
exceptional suffering. -\ 
the fiery trial among you ... to prove you. Cf. i. 6, 7, 
*the proof of your faith... proved by fire.’ The words ‘trial’ 
and ‘ prove’ suggest one explanation of the apparent strangeness ; 
affliction was a discipline which tested, confirmed, and developed 
hristian character. 
_ 18. partakers of Christ’s sufferings. The burden of the 
"mystery of suffering is lightened when we remember that it 
was shared by the well-beloved Son of God. Cf. i. 11, ii. a7, 
ii. 18, iv. 1, and Phil. iii. ro, ‘That I may know the fellowship of 
his sufferings’ ; 2 Cor. i. 7, ‘Ye are partakers of the sufferings’ - 
‘(of Christ) ; and Col. i. 24, ‘1... fill up on my part that which 
lacking of the afflictions of ‘Christ.’ The sufferings of the 
‘persecuted Christians were part of the sufferings -of Christ, 
“because their endurance was inspired by his Spirit; they suffered 
_ for righteousness’ sake, and their constancy tended to the salvation 
of men and the glory of God. 
the revelation “ his glory. OS ath Pay As tg 8 
rejoice. Cf. i. 
_ 14. reproached ee the name of Christ: i. e. because they 
ere called Christians, and so bore the name of Christ (cf. verse 
/16). These verses imply that Christianity itself might be a crime 
‘in the eyes of the general public, if not in that of the law. Hence 
they have been cited as proof that the Epistle was not written till 
"A.D. 80 or later, because before that time, at any rate, the law of 
the empire did not regard Christianity in itself as a crime (ef. 
Introduction, pp. 41 ff.). This verse may be a reminiscence of 
‘our Lord’s saying (Matt. v. 11), ‘ Blessed are ye when men shall 
Teproach you... for my sake.’ Cf. iii. 14. 
the Spirit of glory and the Spirit of God: more exactly, 
‘that Spirit which is at once the Spirit of glory and the Spirit 
of God.’ Some ancient MSS. add ‘and of power’ after ‘glory.’ 
Only here is the Spirit styled the Spirit of glory’; in the O. T. 
‘glory’ sometimes means ‘God made manifest.’ The presence of 
the Spirit was an assurance that the manifestation of God’s glory 


16 a meddler in other men’s matters: but if a. 






























250 I PETER 4. 


15 the Spirit of God resteth upon yon ei Re. 10 : 
suffer as a murderer, or a thief, or an e) ld 


a Christian, let him not be ashamed; but let hi 
17 God in this name. For the time ¢s come for 


through His Spirit, i.e. the Second Coming, would- n 

place, and that the Christians would have their share in it, 
resteth upon you: in contrast to men’s 

Isa. xi. 2, ‘The spirit of Jehovah shall rest upon hin 

‘upon you’ the A. V. adds, with inferior MSS., ‘on t 

he is evil spoken of, but on your part he is glorified’ oa 


iv. 15, 16. The blessedness of suffering for Christ. oe Paar 

Let noone bring dishonour on Christ bysuffering just pu 
for crimes actually committed by him ; but let him glory in p is 
ment inflicted because he is a Christian. ue 

15. none of you. Emphatic in the Greek, no . 
of you.’ ‘. 

a meddler in other men’s matters. In the ech an 

other-folks’-overseer',’ a masterful busybody; a sip 
found nowhere else in Greek literature except’ in later p 
where it is probably borrowed from this verse; it may 
invented by Peter.. 1 Tim. v. 13 bids the women not 
bodies *.’ Meddling—whether from undue zeal to confor 
customs of non-Christians to the Christian wands 
explain the passages, or from love of pags ee 


is not a sufficiently serious crime to be grow 


. 


Possibly this rare word is the equivalent of the ym 
some class of criminal, but we cannot say what class. } 
ever, that the repetition of ‘as’ somewhat separates tht 
from the preceding. 

16. Christian. Only elsewhere in the N. T., Acts xi. 2 . 
28. Obviously, if the ostensible charge was of bi 
the real cause of offence the profession of i 9 
Christian might equally glory. Cf, verse 14. 

glorify God in this name: accept and glory = shis 
Christian, and at the same time praise God for the grace By 


came faith and salvation. 


iv. 17-19. Be steadfast. . ¢: 
Persevere in holy living and in confident trust in God, 
the judgement is at hand, alike for believers and unbel 


' @AdoTpioenlakoros, - replepyot, , 


te 1 PETER 4. 18—5. 1 “25r 
























x God? And if the righteous is scarcely saved, where 18 
shall the ungodly and sinner appear ? Wherefore let them 19 


“souls in well-doing unto a faithful Creator. 
Be The elders therefore among you I dane who am & 





God. The Faas of the persecuted Christians were a beginning 
f the judgement (not merely ‘ judgement’); they were a trial 
hich sifted faithful from unfaithful. As yet the heathen were 
‘not called to account. 

A the end of them that obey not: the doom not only of the 
-persecutors and other heathen, but also of professing Christians 
who were disloyal to Christ. 

-_ In Ezek. ix. 6 judgement begins at the house of Gog, and in 
Jer. xxv. 29 at the city of God, 

18. A quotation of Prov. xi, gt from the LXX, which differs 
considerably from the Hebrew. 

" ungodly’: the opposite of ‘godly’ (cf. on ‘godliness’ in 
a Pet. i. 3). 

19. A summary of the main ideas of the Epistle, persecution an 
Spat acit of Divine discipline, they ‘ suffer according to the will 
‘of God’; the necessity of faith, that they may ‘ commit their souls 
Him’ ; the duty of consistency, ‘in well-doing’; and the 
certainty that their faith will be justified, because it is reposed in 
* a faithful Creator.’ 

i their souls: their spiritual interests, now and _ hereafter 
ef. i..9). 

4 - unto a faithful Creator. The A, V., following inferior MSS., 
“prefixes ‘as’ to this clause. Since God created the soul at its 
first beginning, and also bestowed upon it the new li 2 which 
‘is in Christ, the Christian may well trust to God to be « faithful’ 
to the interests of His redeemed creature and to His own 
promises. 


v. 1-5. Elders. 
Let the elders be disinterested and conciliatory in their govern- 





_* docBys, &c., four times in Romans, three in Timothy and Titus, 
mce in 1 Peter, three times in 2 Peter; six times in Jude. 


ww 










252 I PETER 6&2 


a fellow-elder, and a witness of the sufferi 
who am also a partaker of the glory that shall] 
Tend the flock of God which is among you, © 
the oversight, not of constraint, but willingly, ac 


ment of the church; let the younger submit 
all shew mutual deference, bet ees x 
1. the elders. Verse 2 (which see) speaks of sian 

as overseers',’ and implies that they were chy is Ger 
5 contrasts them with the ‘ younger,’ and thus i 
were the ‘older.’ The government of a local 
times lay in the hands of a committee called almost indi 
‘elders’ or ‘overseers.’ Peter seems to take for granted 
official ‘elders’ would be the older members of the c 
This simple and loosely defined organization ee sae 
date for the Epistle. 

fellow-elder: in years, and in the cares ars 
authority; the latter either because he counted his apo 
as a kind of eldership, or because he acted as “aa of 
of the church where he lived. 

fellow-elder ... witness... partaker. Peter 
his message to their sympathy by associating h 
to their obedience by suggesting his authority as an i 
of the sufferings of Christ (cf. Acts i. ar, 22). 

witness. The Greek connects this very closely” 
elder, ‘One who is at the same time fellow-elder ind 
Hence it has been understood as ‘ fellow-witness,’ i. € 
and the elders bore witness by their preaching to the 
Christ. Even if this is the meaning, the word aie 
both the Apostle and his readers that he was an eye= 
they, as a class at any rate, were not. 

partaker of the glory. Cf. iv. 13. tad , 

2. Tend. Cf. ii. 25 ;« Ps. Sol. xvii. 45, ‘Tend the Lord’s flock 

among you: rather, ‘ with you,’ i.e. ‘the flock so far as you 
have to do with it,’ the particular Christian pars | it 
to your care. rg! 

exercising the oversight. Omitted bysome axel SS. 
the words may have been inserted to explain the marine 
previous clause. 

not of constraint: not merely because of pd: 
of their official position. 

according untoGod: in Divine fashion following the ex 

























a 
1 énioxoros, the original of our ‘ bishop,’ in which sense 


came to be used later on, 
* Hiihn, A. 7. Cié. 


Da Kg (re - 


SEG S PETER ‘b. aoe ca 






























into Ged: nor pat for filthy lucre, but of a ready mind ; 


either as lording it over the charge allotted to you, but 3 
making yourselves ensamples to the flock. And when 4 
he chief Shepherd shall be manifested, ye shall receive 
he crown of glory that fadeth not away. Likewise, ye 5 
younger, be subject unto the elder. Yea, all of you gird 
ae with humility, to serve one another: for God 
esisteth the proud, but giv eth grace to the humble. 


of Christ (cf. ii. 25). The phrase, however, is omitted by some 
ancient MSS. 

_ for filthy Iucre. A single word, an adverb, in the Greek, 
*from dishonourable greed of gain'’; similarly, 1 Tim. iii. 8 lays 
down that the deacon, and Titus i. 7 that the ‘overseer*,’ must 
hot be ‘greedy of filthy lucre*.’ ‘Lucre’ (=gain) is the Latin 
Tucrum of the Vulgate written as an English word through the 
influence of the French /ucre. Our versions here follow Tindale. 
Cf. Heb. xiii. 5. 

| of a ready mind: with spontaneous zeal. 

' 3. the charge allotted to yon: iit. ‘the lots, i.e. allotted 
| portions. A less probable view of, the clause is the A. V., ‘ God’s 
wheritage.’ Cf. 2 Cor. i. 24; Heb. xiii. 7. 

_ A. chief Shepherd: Christ (cf ii. 25; Heb. xiii. 20). 

2 manifested. Cf. iv. 13. 

-  erown: a wreath of flowers or foliage, worn by victors in 
games, and by honoured guests. 

_ that fadeth not away: in contrast to the earthly wreaths 
"which did fade (cf. i. 4). 

5. Likewise, ye younger. Cf. iii. 1, 7,v. 2. 

, Yea, all of you. So the R. V. text, treating these words 

as the beginning of a newsentence. The R. V. marg., by an altera- 

on in the punctuation of the Greek, and the omission, with the 
best MSS., of ‘to serve,’ obtains the rendering, ‘ Likewise, ye 
younger, besubject unto the elder ; yea, all of you to one another. 
Bird yourselves,’ &c. The A. V. obtains the same sense, somewhat 
differently, ‘ Ye younger, submit yourselves unto the elder. Yeasas 
all of you be subject one to another, and be clothed,’ &c. - 

_ God resisteth the proud, but giveth grace to the humble. 

A \ quotation (Prov. iii. 34) from the LXX, which differs slightly from 


* aicxpoxepdas, only here in the N. T. 
2 R.V. text, ‘bishop.’ 

® alaxponepdis, only in these two passages in the N. T.; in 1 Tim. 
iii. = 8 ‘not greedy of filthy lucre’ is not found in the oldest MSS. 


PS 
i 
‘* 





. > ates ee 
Sk ORY Pe ee 
6 Humble yourselves Cheveion nde 
7 God, that he may exalt you ind 
8 your anxiety upon him, because he car 

sober, be watchful: your adversary the 

lion, walketh about, seeking whom be 
9 whom ys gee stedfast in your faith, 


























the Hebrew, quoted in the: same words in Jas. iv iv. 5. 
23 ; Isa. lvii. 15, Ixvi. 2. 


v. 6-11. Concluding exhortation. 
The duty of submissive trust in God, and of 
constancy. God will uphold them, and bring them 
Short doxology.- : 
G. in due timé: i.e. at ‘the revelation of Jesus 
iv. 13). An ancient MS. reads ‘in the time of vi 
7. anxiety. A less ambiguous word than the A.V 
moreover, the Greek words for ‘ anxiety’ and ‘ care! 
different. The verse is a reminiscence of Ps. ly. 22, *€ 
’ burden upon Jehovah, and he shall sustain thee,’ v " the 
which it presents points of verbal agreement, __ 
8. Be sober. Cf. i. 13, iv. 7. 
be watchful. A frequent exhortation, ars a Co 
Rev. iii, 2. It is the word twice used by, our | 
remonstrance to the Apostle in Gethsemane. +s 
thou? couldest thou not watch one hour? tc 
ye enter not into temptation.’ Mark xiv. g7f 
your adversary the devil. ‘ Adversary’ 
opponent in a lawsuit, and is so used in the only 
in which the word occurs in the N. T, (Matt. v. 2 
XVili. 3) ; this is also sometimes the meaning of the 
e. g. Ps. cix. 6, which became a proper name for t 
in Zech. iii, Satan appears as the prosecutor, so t 
a charge against the High Priest. In Rey. xii. ro, | 
‘the accuser of the brethren.’ Any lapse on 
Christians would enable Satan to convict them o 
their punishment. It is suggested that there isa hi 
‘adversaries’ who prosecuted the Christians in the 
were inspired by the devil. ; 
* seeking whom he may devour. Cf. Luke 
dressed to Peter. ae 
9. stedfast in your faith: R.V. marg., ‘the 
their loyalty to Christ. 
the same sufferings ...in your bre 


~ I PETER 5. 10-12 255 























unto his eternal glory-in Christ, after that ye have 
suffered a little while, shall himself perfect, stablish, 
‘engthen you. To him de the dominion for ever and 
rer. Amen. 

_ By Silvanus, our faithful brother, as I account Am, I 
€ written unto you briefly, exhorting, and testifying that 


hood’) who are in the world. This clause apparently means that 
the readers of the Epistle shared their troubles with the whole 
Christian brotherhood ; therefore their trial was not ‘strange,’ no 
mark of Divine displeasure or neglect ; and they should imitate 
1 the constancy so abundantly displayed by other Christians. 

10, 11. Cf. 1 Thess. v. 23-28; 2 Thess. iii. 16-18 ; Heb. xiii, 
y 2K 

The A. V., following for the most part inferior MSS., adds 
esus’ after “Christ,” ‘settle’ after ‘strengthen,’ “glory and’ 
efore ‘dominion.’ For ‘Christ Jesus’ see on ‘Jesus Christ’ 
Jas. i, 1). 


- v. 12-14. Closing salutations. 
i 12, Silvanus: a name often contracted into Silas. This 


Paul on his second missionary journey (Acts xv. 4o—xvili. 5, 22), 
‘the first portion of which was devoted to Asia Minor. Silas is 
‘Styled Silvanus in 2 Cor. i. 19; 1 Thess, i. 1; 2 Thess. i. 1. If 
the identification is correct, the mention of Silvanus and Marcus 
aelps to explain the Pauline character of the Epistle. Although 


__ I have written: i.e. the present letter; better, ‘I am 
W riting.’ Silvanus was the bearer of the letter, who i is commended 
to the churches by this paragraph. Some, however, suppose that 
he was the Apostle’ s amanuensis (ef. Rom. xvi. 22), or even that 
this paragraph is an avowal that Silvanus was the real author 
the Epistle, and that the ascription to Peter was a mere literary 
rm, or that the Apostle only endorsed and accepted it. Some 
ry slight support for this view may be derived from the ‘as 
count him,’ which might be due’to the modesty of Silvanus in 
Speaking of himself. The whole phrase, however, may very well 

































> 
256 I PETER 5. 33, © 
13 this is the true grace of God : 
that is in Babylon, elect togethe 
14and so doth Mark my son. 101! 
a kiss of love. ‘ii oe i 
Peace be unto you all that are in Christ. 


mean ‘whom I hold to be,’ &c. The Greek word ' does not i 
the uncertainty suggested by the A. V, *I compensa) & Int 
tion, pp. 43 f. 

this is the true grace of God. The grace } ey 
experienced in conversion, and in the blessedness ad progr : 
Christian life, was no delusion, as they were tempted to supp 
by their troubles, but the genuine grace of God, weer vi . 

13. Shethatisin Babylon, elect together yo 

salutation is coupled with that of Marcus, we might 
an individual to be meant; but it is difficult to believe t 
woman—even Peter's wife, as some suppose—would ser 
greeting to the churches of Asia Minor in th <) 
Hence the clause probably refers to achurch. | "Tora 
2 John 1, 13. 

Babylon. Probably Rome (see Int 

Mark my son. Usually identi 
was the companion of Paul at the beg 
but deserted the Apostle, was refused p 
the second journey, and went on a sepa 
(Acts xii, 25, xiii. 5, xv. 37). Afterward: 
Paul (Col. iv. 10). Mark wasa Jerusaler Jew, 
leading members of the church (Acts xii. '12), 50 hai 
to him what was said above of Silvanus. Mark 
of Barnabas (Col. iv. 10). 7 y 

a kiss of love: a token of Christian brotherhoo 
16 ; 1 Cor. xvi. 20; 2Cor. xiii. 12; 1 Thess. v. a 
‘kiss of peace’ became a regular i of p 
After a while it was restricted to men ing mew 
women. This rite disappeared in the West. 
century, but is still observed in some Eastern ct 

14, Christ. A.V. adds ‘Jesus, Amen,” 

authority, See on v. to and Jas. i. 1. 


* Aoylfopau, 






‘THE SECOND EPISTLE GENERAL OF 
PELER 


Simon Peter, a servant and apostle of Jesus Christ, to 1 


th em that have obtained a like precious faith with us in 





















“i. 1,2. Salutation. 

The Apostle Peter greets his fellow Christians, and prays that 
e Divine blessings they enjoy may be multiplied through their 
increasing knowledge of Divine truth. 

' On the general form of the salutation see on 1 Pet. i. r. 
Simon: so the Vatican MS., most of the other MSS. have 
yymeon, a form of the Apostle’s name only found elsewhere in 
ts xv. 14, James’s speech at the Councilof Jerusalem. Symeon 
probably correct. It is the more accurate reproduction of the 
debrew name, and perhaps suggests the sympathy of the author 
vith the Jewish churches. Simeon, like Jude, was originally the 
ame of one of the twelve tribes, and in the O. T. is only so used. 
ft is derived, in Gen. xxix. 33, from shama (heard); and this 
derivation may have influenced parents to give this name to sons 


' Simon Peter: so Matt. xvi. 16; Luke v. 8; Johni. 41; and 
assim ; never in Mark or Acts. This form of the name is an 
abbreviation of ‘Simon, called, or ‘surnamed Peter’ (Matt. X. 2; 
ts x. 5). ‘ Simeon Peter’ only occurs here; in 1. Pet. i. 1 we 
have simply ‘ Peter.’ 

a servant and apostle of Jesus Christ. This double de- 
Signation only occurs elsewhere in Rom. i. 1, ‘ Paul, a servant of 
fesus Christ, called to be an apostle’; and Titus i. 1, ‘ Paul, a 
servant of God, and an apostle of Jesus Christ.’ For ‘servant’ 
See on Jas. i. 1, for ‘apostle’ on tr. Bet. i 1a-Ee 

__ ebtained : Jit. ‘ obtained by lot,’ ‘ were alloted,’ used in John 


Ss 
































ve ™ 
258 II PETER | 
the righteousness of our God an 


xix. 24 of casting lots for the area : 
implies receiving through Divine favour apart 
effort of the recipient. ‘ 
a like precious faith with us. ‘Faith,’ 
man’s response to God's call ; as in Eph, ii. 8, © 
been saved through faith ; and that not of yoursel: 
of God.’ Some explain it, as in Jude 3, of the t 
see also Jas. i. 3. ‘A like precious,” in Greek a 
isotimon (R. V. marg., lit, “equally precious"), only f 
N. T.; ‘ precious’ in the esteem of those who posse 
in the privileges and blessings it conferred. Us’ 
explainedas meaning the Apostle himself; or the apost 
compared with those addressed ; or Jewish Ch 
with the readers, who would then be Gentiles; or 
generally, in relation to the particular church ‘addr 
case, the phrase implies that the writer and his rea 
same plane of spiritual earnestness and ex 
tactful courtesy quite in the manner of Paul; a 
elder’ of x Pet. v. 1, and Peter’s speech (Acts xi. 
unto them (Cornelius and his household, Gentiles 
gift as he did also unto’us, when we believed on the Lo 
Christ.’ 
in the righteousness of: i.e. whith weal obtaines 
that Divine righteousness which is no respecter of p 
our God and Saviour Jesus Christ. Accordin 
lation (R. V. text) one Person, Jesus Christ, is refe 
described as ‘God and Saviour.’ This view of 
supported by the parallel phrase, ‘our Lord and § 
Christ,’ i. 11, ii. 20, iii, 18. Christ is spoken of as 
Xx. 28, ‘the church of God ', which he purchased 
blood ’ ; Rom. ix. 5s ‘Christ . . . who is over es sod | 
ever * ; Heb. i. 8, ‘ But of the Son he saith, 
and was addressed by Thomas (John xx, 28), ‘My. 
God,’ Compare, too, the reference in the next verse 
‘ Divine power.’ Nevertheless, the use of God as a 
epithet of Christ is very striking, and has no eerta 
the N. T. (on Titus ii. 13 see below) ; but in Ignatius’ 
Ephesians, xviii. 2, we read, ‘ Mary was pregaanh: 
Jesus, the Christ.’ oe 
The Sinaitic MS, and some versions have ‘ Lord” 
‘God,’ probably a correction, intended to remove th > ¢ 
and suggested by the formula in i. a1, &c. © 


1 Perhaps, however, ‘ the Lord’ should be. r 
® The rendering, however, of this pasa is ¢ 



























OT) PETER 1) 43 356 
ce to you and peace be multiplied in the knowledge 2 
God and of Jesus our Lord; seeing that his divine 3 


It is possible, however, to translate, as in R. V. marg., ‘our 
God, and the Saviour,’ a rendering supported by the general usage 
of the N. T., by the separate references to God and Jesus in 
verse 2, and by the fact that in the parallel formula in Titus i. 4 
God the Father’ is distinguished from ‘ Christ Jesus our Saviour.’ 
Titus ii. 13 is an exact parallel; there, too, it is uncertain 
ether the translation should be, as in R. V. text, ‘our great God 
nd Saviour Jesus Christ’ or, as in R. V, marg., ‘of the great 
God and our Saviour.’ 

_ Saviour Jesus Christ. Christ is spoken of as ‘Saviour’ in 
Luke ii. 11; John iv. 42; Acts v. 31, xiii. 23; Eph. v. 23; Phil. 
iii. 20; 1 John iv, 14; but the phrase ‘our Saviour Jesus Christ” 
is characteristic of 2 Timothy (i. 10); Titus (i. 4, ii, 13, iii. 6), 
and 2 Peter (i. 1, 11, ii. 20, iii. 2, 18). 

2. The parallel formula in 1 Pet. i. 2 is simply ‘Grace to you 
and peace be multiplied’; Jude 2has ‘Mercy unto you and peace 
and love be multiplied,’ 

_ Knowledge of God. The Greek word, efignosis, means 
advanced knowledge, yet fuller than that which they already had; 
race and peace were to be multiplied through progress in know- 
ge. The word occurs fifteen times in the Pauline Epistles, 
ce in Hebrews, and four times in this Epistle ; nowhere else in 
the N. T. In the second century there was much controversy 
between the church and heretical schools as to the true gvos7s or 
nowledge of Divine truth. Zfigndsis would be the highest, 
| most certain truth ; something more than gvosis. 

' The ‘knowledge of God,’ &c., probably includes knowledge 
out God, &c., and knowledge given by God, &c. 


i, 3-11. Be steadfast and consistent. 

_ In Christ, by the revelation made through him and concerning 
nim, and the promises which he makes and guarantees, God 
Dffers us all that is necessary for the highest life; that you may 
escape from corruption and become partakers of the Divine 
mature. Since then God has done His part, see that you do 
yours ; seek diligently all Christian graces. So shall you render 
mtelligent service to your Master, and not drift blindly back 
fo your old evil life. Therefore seek such graces diligently as 
the seal of your Christian calling, for those who thus seek are 
kept from stumbling, and are assured of a glorious entrance into 
shrist’s eternal kingdom. 

3. seeing that. The R.V. puts a semicolon after verse 2, 
and a full stop after verse 4, thus making verses 3 and 4 the 
reason for the prayer inverse 2; but this is contrary to the 


$ 2 


até 1 PETER 1. 4 s 




























life and godliness, through the knowledge oF im th 
4called us by his own glory and virtue; 
analogy of the other Epistles and does not give a otic 
seems better, therefore, to place a full stop after wa nd 
a comma after verse 4, thus making verses 3 and rround 
of the exhortation in verses 5-7. : 
his: Christ's. ‘ 
divine power. A rare phrase; it occurs, wit ote 
to verses 3-11, in a Carian inscription, about A.D. 22, in hic 
of Zeus and Hecate. Our author either used the 
as he did Jude, or borrowed from the Pagan li 
of gach Minor. (Deissmann, Bible Studies, pp. 360 ff.) 
: the life of the soul, here and hereafter. 
alg This word and its cognates, ‘ re ‘to be 
only occur in the N. T. in Acts (five times), the 
(thirteen times), and this Epistle (five times). The 
eusebeia, which is often found in pagan inscriptions, 
reverence towards God, expressing itself in worship pret 
vout and obedient life. In classical Greek it is also eeest 28 
piety. In the LXX it translates ‘ fear’ (of God), Bests) 
as here, with ‘knowledge,’ Prov. i. 7; Isa. xi. 2, xxxiii. 
knowledge of. See verse 2. 
him that called us. ‘Him’ and the following ce bieal 
in verse 4, ‘he’ and ‘his’ refer to the same Person, either the 
Father or Christ ; it is not clear which. A similar u 
found in many passages, probably because the writers 
identified the Son and the Father, and they did not feel it 
necessary to indicate clearly which was intended. 
by his own glory and virtue: so Sinaitic MS., &e., certainly 
the correct reading ; the Vatican MS., &c., have “Through glory,’ 
&c., by an obvious mistake. The A.V. “toglory,’ acts 
rendering of the latter reading. ‘ Virtue’ (arefe)is 
to God or Christ here and in the somewhat 
(x Pet. ii. 9), ‘That ye may shew forth the virtues (E. V. ex- 
cellencies) of him who called you out of darkness into 
marvellous light.’ The pay other places where the words 
in the N. T. are Phil. 8 and 2 Pet. i. 5. Arete was the 
‘common heathen term for moral excellence,’ but in the LXX if 
is used to translate words meaning ‘glory’ and * 
and thus becomes a synonym of doxa (glory). Pra cf 
verse 5) it is so used here, and the phrase ‘ glory an d virtue’ i 
a kind of compound expression for ‘ glorious excel 
mann, p. 95 f., takes ‘virtue’ as ‘ manifestation of | 
-* miracle.’ 


Pee Al BETER I 3) > 26x 


























_ 4. whereby: through the ‘glory and virtue. The mani- 
festation of the Divine nature is an appeal to man because it is 
a promise of grace and blessing to those who trust themselves to 
sod. 

+ granted unto us...that...ye may become. The ‘us’ has 
been variously explained, as in verse 1 ; “but the change of person 
j ; quite simply and satisfactorily explained by the transition from 
general reflection to direct exhortation. 

through these: the promises which win us to the new life 
Christ, and are realized in that life, here and hereafter. 

the (marg. ‘a’) divine nature: parallel to ‘his divine power’ 
the previous verse, which see. The writer is not thinking of 


e ‘ corruption of the world. 

corruption (phthora) : five times in Paul’s Epistles, four times 
in 2 Peter, nowhere else in the N. T. The root idea of decom- 
position suggests the loathsomeness and the wasting away of 
decaying organisms. In the N.T. ‘ corruption’ carries with it 
both a literal and a figurative sense, and contrasts with the purity 
and permanence of Divine life. When we are won for God we 
are delivered from the influences which tend to corruption. 
lust (epithumia). See on Jas. i. 14. 

_ 5. for this very cause: since God has done all that is 
necessary on His part for your salvation, and what still remains 
is in your power, and depends entirely on yourselves. 

in your faith. ‘In’: each quality is a kind of soil or 
atmosphere in which its successor is nourished ; ‘faith’ is the 
tarting-point of all. ‘Your faith’: this they already possessed. 
The Epistle is addressed to ‘them that have obtained... faith’ 
verse 1). ‘Faith’ here is certainly the attitude of the ‘soul to- 
wards Christ. 

__—* Supply (epichorégein) : a word used twice in this Epistle, and, 


Epistles. It contrasts with the ‘ grant’ (dorein) of verses 3 and 4. 
God bestows free gifts; we have to acquire, to supply ourselves 
With the means of utilizing these gifts at the expense of toil and 
Sacrifice. 

































| 
A’ 


262 Il PETER 6 7 


6 virtue; and in your virtue 
imowledge temperance ; and in your te 
y and in your patience godliness ; tea! : yo 
love of the brethren ; and in your love of the 


virtue (arete) may here have its yon 
moral excellence, possibly coloured with 
‘ praiseworthiness,’ It is the idea of Jas. ii. 26, ‘F 
works is dead,’ Faith’s true sequel is the active ze 
approval from God and justifies faith before men, 
The ‘yours’ supplied by the R. V. in meee 
following verses are better omitted. The 
between ‘ your faith’ actually possessed and ‘ 
doubtless they had in some measure, but yet ni 
themselves with more completely. The latter pe 
emphasized. 
knowledge : the simple word gndsis ; the word for © ‘come nple 
knowledge, epigndsis, is always used in this 
ledge given by God or Christ. Yet Revelation did aot ed 
human learning unnecessary. The Epistle exhorts” ; 
supply themselves with knowledge through the effort of ‘learni 
Probably ‘ knowledge’ here chiefly refers to practical 1 ters, 
6. temperance (enkrateia): lit. ‘the power , ithe 
in’; i.e. self-control. 
patience (hupomone): rather, ‘ endurance.” 
curbs the evil impulses of a man’s own nature; endu 
enables him to resist the pressure of external c ance 
For ‘ godliness’ see verse 3. >a ae eek 3 
7. love of the brethren. This virtue is also_ 1asiz 
in 1 Pet. i. 22, iii. 8. ‘ 
In this list of the fruits of faith we have first hon 
virtue and knowledge ; then the passive qualiticn! 
and endurance ; then the attitude towards God, godli 
the church, love of the brethren, and finally ta d: 
mankind, love. 4 
8. The condition of progress in religious kn 
new light from God, is the strenuous exereise 
both in the inner life and in relation to God and man. 
vii, 17, ‘If any man willeth to do his will, he shall ki 
teaching, whether it be of God, or whether I speak fro 
and Col. i. 10, ‘ Bearing fruit in every good work, and increas 
in the knowledge (epigndsis) of God.” The writer of our Epi 
is specially anxious that his readers should a 
standing of Christian truth, and for the time 
of the various Christian virtues as ministering to 


re) 


cone em 


rad 
Ben 
an 





0 For if these things are yours and abound, they 
make you to be not idle nor unfruitful unto the knowledge 
of our Lord Jesus Christ. For he that lacketh these 
hings is blind, seeing only what is near, having forgotten 


























the more diligence to make your calling and election 
sure: for if ye do these things, ye shall never stumble: 
for thus shall be richly supplied unto you the entrance 


‘9. these things: the Christian graces and the consequent 
eht understanding of Divine things. 

seeing only what is near. The Greek word? (only here 
in the N. T.) should mean, according to the usage in classical 
Greek, ‘shortsighted.’ If so translated it must qualify ‘ blind,’ 


ivation, it might mean ‘closing the eyes’ (so R. V. marg.), i, e, 
nd through one’s own deliberate act. 

having forgotten. The exercise of the Christian virtues 
ds to further enlightenment; but the neglect of them makes 
sn blind to Divine truth, and blots out all recollection of spiritual 
aes 

_the cleansing from his old sins: i.e, the pardon and 


to make your calling and election sure. According to 
Matt. xxii. 14, ‘Many are called, but few elected (chosen)’ ; 
but probably here the two terms are used synonymously, and are 
combined in an emphatic compound phrase. The Divine election 
s only realized through man’s persistent practical response to 
God’s call to service as well as fellowship. The writer has not in 
fiew the abstract doctrine of election, but the practical working 
pf man’s relation to God in the Christian dispensation. 

these things: as in verse 9, 

ye shall never stumble. The consistent effort to develop 
the virtues enumerated in verses 5-7 would involvea life free from 
Its and failings. ‘ 

' 11. supplied: as in verse 5. If we seek at all costs to equip 
ourselves with the Christian virtues, God will spare no expense, 
so to speak, to perfect our lives and crown them with blessing. 
here is perhaps a reference to the classical sense of. the word, 


sy 


*to pay the expenses of a chorus at the public games.’ 


1 uvwmacev. 


Pe IL PETER 1. 8-11 263, 


the cleansing from his old sins. Wherefore, brethren, 


eal 


° 






















264 Il PETER 1. 


into the eternal kingdom of our and § 
Christ. RE 
12 Wherefore I shall be ready always 104 
membrance of these things, though ye kn 
13 are established in the truth which is ees: 
think it right, as long as I am in this t cle st 
14 you up by putting you in rem GcaieaRGaa cnowing th 
the putting off of my tabernacle cometh svi, ven | 
15 our Lord Jesus Christ signified unto me, Yea, I wi 


the entrance into the eternal kingdom. i tet: i i 
The ‘kingdom’ was the new dispensation, here 2 
future. It is a spiritual state, into which there may be, 
measure, an entrance in this life, although the full realizati so 
be hereafter. The writer of the Epistle probably was not cer 
whether the kingdom would come in this world or the n 


i. 12-15. Reminiscences. 
Peter's anxiety to confirm his readers in their ki 1 
facts and principles of Christianity. 
12. Wherefore: as in verse 10, with further ts 
‘entrance’ in verse 11. adn 
these things: the truths stated in verses amt. 
though ye know them. Unless they c nt 7 
mind, or were reminded of the truths they kn Dok f 
granted, these truths would have no practical effect on t u 
the truth: the Christian faith. ‘ = 
13. tabernacle (shi:dma): ‘ tent,’ the body. So phe 
‘The earthly house of our tabernacle’ (skénos) ; and 
‘The Word ... tabernacled (eskéndsen) among us! 
suggests the frailty and transience of the body. 
stir you up': an emphatic word, rouse you § hore 
14. swiftly: sometimes taken to mean ‘soon,’ ; 
that Peter is thought of as writing in his old age; 
means ‘ suddenly,’ without warning. Peter did not & 
he might die, therefore it was ‘right,’ verse 1 
every possible opportunity of exhorting the 
was justified in writing this letter. 
our Lord Jesus Christ signified: i.e. ni 
‘ When thou shalt be old, thou shalt stretch 
another shall gird thee, and carry thee whither pak pf 


4 ned 
* jeyelpew. £3 


ss “II PETER 1. 16 265 


ve diligence that at every time ye may be able after my 
decease to call these things to remembrance. For we 16 


did not follow cunningly devised fables, when we made 
known unto you the power and coming of our Lord 































Now this he spake signifying’ by what manner of death he 
should glorify God.’ A martyr’s death would come suddenly, 
whereas an old man would look forward to dying soon. 

_ 15. at every time. The reference is to the present letter, 
which they could keep by them and refer to at any time. 

4 decease (exodos): the word used in the account of the 
Transfiguration, Luke ix. 30, 31, ‘Moses and Elijah... spake of 
his decease.’ 


i, 16-18. The Transfiguration. 

The apostles’ authority as eye-witnesses of the Transfiguration. 
16. we: not editorial, meaning merely Peter, but including 
the other apostles, especially John, who was also present at the 
‘Transfiguration ; James, the third witness of that event, died long 
" before the gospel was preached in Asia Minor, p. 68. 

cunningly devised fables. The Pastoral Epistles warn their 
“readers against ‘fables’ (suthor, ‘myths’); 1 Tim. i. 4, iv. 7, 
' ‘profane and old wives’ fables’; 2 Tim. iv. 4; Titus i. 14, ‘ Jewish 
fables.’ The opposition, so to speak, had tried to turn the tables 
“upon the legitimate authorities of the church, and alleged that 
their teaching had no better foundation than ‘fables,’ and that 
‘these ‘fables’ were not the innocent growth of popular i imagina- 
tion, but had been ‘cunningly devised,’ i.e. deliberately invented 
‘as means of obtaining money and influence. The apostles, ac- 
cording to this charge, had, by sheer falsehood and in their own 
interests, constructed the doctrines of the power of the risen 
Christ and his second coming, and had perhaps even concocted 
he gospel narratives. Curiously enough, the word translated 
‘cunningly devise’ (sophizein) only. occurs elsewhere in the N. T. 
in one passage in the sense of ‘make wise,’ 2 Tim, iii. 15, ‘ The 
sacred writings which are able to make thee wise unto salvation.’ 
3 power: the ‘Divine power ’ which ‘ hath granted usall things 
that pertain unto life and godliness,’ i. 3. 

coming (f/arousia): the technical term for the looked-for 
‘reappearance of Jesus on earth, see on Jas. v. 7,8. The early- 
church had expected this favousia speedily, and many had under- 
stood that the apostles promised the pavousia in the near future. 
o them, therefore, the failure of this supposed promise dis- 


a The Greek words for ‘signify’ are different in the two passages. 

































266 II PETER Ls 


Jesus Christ, but we were eye tr 2 
17 For he received from God the Father f 
when there came such a voice to him fr 


glory, This is my beloved Son, in whan a 


credited the apostolic teaching, both as to any f par music 
with regard to everything else. Z 
eyewitnesses of his majesty. The 
power and coming’ of Christ were guaranteed 
the manifestation of his greatness, that is to s 
and power of his life and teaching, by his - 
all by the Transfiguration, The autho of | th 
on the fact that they had been eyewitn of 
especially of the last named. The word for * 
‘ greatness’) only occurs elsewhere in the N ct: 
the ‘ magnificence’ of Diana, and at the close af 2 ni 
the healing of the demoniac after the Transfiguration 
‘They were all astonished at the majesty of G 
writer in 2 Peter is simply thinking of the 
principle, that the saving power of Christ is guar 
men saw and heard of him, obviously applies to all 
life. ao veyh — 
‘ Eyewitness'’ sometimes means in chapacak! 
initiated into the innermost secrets of the Ele 
teries,’ the word here may imply ‘Weare in the 
position for knowing the exact truth about everythin 
Christ.’ It more probably means ‘ eyewitn 
general sense. The word occurs only here i int 
corresponding verb is used in 1 Pet. ii. 12, iii. 2, ina 
of the heathen ‘ beholding’ the consistent lives of b 
17. honour and glory: an expression not of 
but of a single idea, emphasized by the use of two 
such a voice: i. e. an utterance as follows, ‘T. 
perhaps even = of the wonderful character shewn byt O 
words. ery 
from: if. uttered by. 
excellent glory: a periphrasis for‘ God’ like 
high’ ’ (Heb. i, 3), ‘ Excellent’ (megaloprepés), lit. 
man.’ Thus the phrase includes the ideas ‘of. 
‘glory,’ and suggests that the ‘ majesty’ and * re 
responded to those of the Father, from whom the 
This is my beloved Son, &c. The uctoeanoe ia 
as in Matt. xvii. 5, with the omission of the c 
‘Hear ye him,’ and two or three slight'verbal 


1 bndmrys. 


See ri. 


ag - 5S .< r" ~y ~ 





ee TL PETER 1. 18, 19 267 


und this voice we Geiss Fiera come out of heaven, 18 
n we were with him in the holy mount. And we 19 





















. 7 andsome MSS. of Luke ix. 35 have ‘ This is my beloved Son: _ 
ar ye him,’ butin Luke R.V. reads ‘ This is my Son, my chosen, 
ye him.’ The utterance at the Baptism is given, Matt. ili. 17; 
lark i, x1; Luke iii. 22, as ‘ Thou art’ (Matthew, ‘This is’) ‘my 
beloved Son; in thee’ (Matthew, ‘whom’) ‘I am well pleased.’ 
18. we ourselves. The R. V. adds ‘ourselves’ to express the 
marked emphasis which the Greek idiom lays upon the ‘we.’ 
‘Weis not used loosely of a number of people who might be 
id to have heard through what actually came to the ears of some 
of their number. 
out of heaven: in the Synoptics ‘ out of the cloud.’ 
_ the holy mount. Matthew and Mark tells us that on the 
ecasion of the Transfiguration Christ took the three up into 
| high mountain apart by themselves. Luke says that he took 
hem with him, and went up into the mountain to pray. The 
mount was ‘ holy? because the Transfiguration took place upon it. 
The similarities between this paragr raph and the Synoptics do 
jot prove that the author was acquainted with those documents. 
‘ll the information implied here might have been obtained from 
oral tradition, or from written sources of our Gospels. On the 
ther hand, the slight differences do not shew that the writer was 
ot acquainted with one or more of the Synoptics. He certainly 
umes that his readers were familiar with the narrative of the 
Transfiguration. The language of the paragraph affords no strong 
evidence either for or against the Petrine authorship. It is not 


N. i makes to that event, Elsewhere the appeal is chiefly to the 
Resurrection, e, g. Rom. i. 4, ‘Declared to be the Son of God 
With power... by the resurrection from the dead.’ But, after 
fhe earliest period of the church, the distinction of having been an 
rewitness of the Transfiguration was almost peculiar to Peter ; 

shared it only with John. Paul obviously could make no 

im to it, while he considered that the vision near Damascus 
nade him an eyewitness of the Resurrection. It was natural 
hat an Epistle written by Peter, or in his name, should cite this 
pecial distinction in support of his authority. The Transfigura- 
on, too, might well -be understood as a manifestation of Christ’s 
Vine majesty, and as foreshadowing and assuring his second 
oming in the glory of the Father. 


i, 19-21. Prophecy. 
The Transfiguration confirmed the apostles in their faith in 


20 
2! 



































268" - II PETER 1 
a 

have the word of prophecy madem 

do well that ye take heed, as untoa 

place, until the day dawn, and the di ae 


hearts: knowing this first, that no prop 
is of private interpretation. For no pi 


the promises and predictions of the O. T. > 
be confidently appealed to in support of pC clic 
only their Divine source is recognized, and bay are 
under the guidance of the Divine spirit, bata 
individual interest and prejudice. A 
19. we: either Christians generally, or the eye 
Transfiguration. Cf. on verses 1 and 4, 
the word of prophecy: the O. T. 
made more sure: i. e. by the Transfigu rh, 
tion of Christ on that occasion, regarded as a pal 
O.T. sayings concerning the Messiah, made 


coming. : 
The A. V., ‘We have also a more sure wor 
represents an alternative view of the passage, i.e. W 
the written word, the O. T., a witness to the truth: 
which is even surer than the evidence afforded 
figuration, inasmuch as that event was only 
and the Scriptures are open to all, and their at 
accepted, especially by the Jews. oe 
alamp...in a dark place. An equ 
used of the prophet Ezra in II (IV) Esdras xii. 
only imperfectly illuminate a limited space for a fe 
the O. T. was an elementary revelation given 
The word for ‘dark’ (auchméros) is rare and 1; 
here in the N.T. ; its literal meaning is ‘squall ‘ 
place’ is the world, so far as it lacks Divine light. 3 ey 
the day: the coming of Christ. a 
the day-star (phdsphoros). Only here in the N. : 
the planet Venus. The day-star arising in our hea 
inner premonitions which announce the night 
heralds the dawn; such premonitions might : 
observing the various ‘ signs’ of the coming. _ 
20. prophecy of scripture: i.e. contained in t 
word of prophecy.” 2 
private (idias, R. V. marg., ‘special’) int P 
interpretation of Scripture is not to be controll 
of individuals, but by general principles of exege 
guidance of the Spirit. The clause is direct 


ee = TL PETER 2. 31 “269 



























- But there arose false prophets also among the people, 





istaken use of Scripture by the false teachers dealt with in 
the next chapter. The same idea is variously expressed now-a- 
‘days, e.g.: The individual Christian should submit his interpretation 
the Bible to the judgement of the church ; or, more accurately, 
‘In forming his opinion on such matters, the individual should take 
‘into account the opinions and experience of his fellow Christians, 
and the general results of Biblical study. 

_ Another explanation is : No prophecy is its own interpretation, 
but can only be understood by its fulfilment. 

Slight alterations of reading, e.g. epéluseos (approach, origin), 
or epiluseos (interpretation), have been proposed, in order to 
obtain the meaning, ‘No prophecy has its source in an individual, 
‘but in God.’ This would be simpler, and would connect more 
easily with the following verse. 

_ 21. no prophecy ...came by the willof man: but men spake 
from God, ...moved by the Holy Ghost. A man could not pro- 
‘duce a prophecy because he wished to do so, by the mere exercise of 
such powers—observation, foresight, reasoning, imagination—as 
his own will could set in motion; there must be also the sug- 
gestion and illumination of the Holy Spirit. Therefore, the 
author implies, man cannot understand the Scriptures without 
the aid of the same Spirit. 

_ The best authorities, MSS., &c., are divided between ‘holy 
men of God spake’ and ‘men spake from God.’ 

_ This paragraph is obscure in the original, and there is much 
controversy as to its exact interpretation. 


ii. 1-3. The false teachers. 

The O. T, has not only foretold the coming and glory of Christ, 
and the blessedness of his people, but also affords examples of 
false teachers who led away many of the chosen race. These 
examples are a warning that similar trials will befall the church. 
Cf. Jude 4. 

2 Pet. ii. r—iii. 3 is based on Jude 4-18; cf. synopsis in Intro- 
duction to 2 Peter, pp. 58 ff. 

1. false prophets. Cf. the numerous passages in which the 
‘canonical prophets denounce the bulk of the prophetic order as 
alse teachers, who nevertheless were followed by the people 
generally ; see especially 1 Kings xxii; Jer. xxiii; Ezek. xiii; 
nos vil. 14; Zech. xiii. 2-6, The ‘false prophets’ falsely pro- 
fessed to be prophets, and so the ‘ false teachers’ falsely claimed 
to be inspired teachers. 























, a 
270 II PETER 2. 33 _ 
——— 


as among you also there shall be false te .c 

privily bring in destructive heresies, denyi 
Master that bought them, bringing pet 
swift destruction. And many shall follow th 
doings; by reason of whom the way of pe 
evil spoken of. And in covetousness s| 
feigned words make merchandise of you: 
now from of old lingereth not, and their d 


there shall be. Verses 9 fi. shew that there went 
false teachers in the churches. Here, however, a aoe 
is laid down; the analogy of the past shews that ‘there ; 
will be false teachers: cf. on iii. 3. 
heresies: R. V. marg., ‘sects’; Aaireseis, usually in t 
‘sects,’ Acts xxiv, 5, ‘the sect of the Nazarenes’ ; hei 
‘doctrinal errors.’ The rest of the chapter shews tf! 
errors were not concerned with abstract dogma, but with p pr 
Antinomian teaching, i. e. the contention that Conte 
justified lax. morality. ju re 
denying even the Master. See on 
here, our author reproduced Jude verbally, he Ne ac ie 
of the original, and connected that with his own treatment o 
subject, but in the case of some details of language he mi 
have thought out or indicated their special meaning mening 
context. Such details are given simply as as pert oe 
that bought them. Cf. 1 Cor, vi. 20, vii. 23, *¥ T 
with a price’; and 1 Pet. i. 18, 19, ‘ Ye were Secueen 
precious blood .. . even the blood of Christ.’ 

@. lascivious doings ( (aselgeiais). See on 1 Pet. iv. ~~ 
A. V., ‘pernicious ways,’ is a doubtful translation of a 
supported reading, apdletais. 

way of the truth. ‘Way’ is tra Nd oft ter 
for the Christian faith and life in Acts ix. 2, xix. 2 &e. 

3. feigned (plastois) words, /it. ‘ moulded,’ * 
professions of zeal and disinterestedness, and false claims to sf 
with inspired authority, ‘cunningly devised fables,’ such as 0 
author repudiates in i. 16, 

make merchandise of you. Cf. on ‘Shepherds et * 
feed themselves’ (Jude 12). P 

sentence... from ofold. See on Jude 

lingereth nih, .. - Slumbereth not. per 
are personified; they had not yet overtaken their 
they were hot-foot on their track. 


= oil PETER 2. 4 22 

























ii. q-10%. Their doom. 

The certainty of the punishment of the false teachers and 
the deliverance of the faithful shewn from the fate of the fallen ~ 
gels, the antediluvians, and Sodom and Gomorrah; and the 
escape of Noah and Lot. ' 
4-9. (See on Jude 6.) If God spared not... the Lord 
thoweth how, &c. God’s past dealings are a revelation of His 
ip ower, wisdom, and righteousness ; and as these are permanent, 
history, properly understood, shews us how He will act in days 

to come. 

_ 4. This verse is simplified from Jude 6. 

_ sinned: referring to Gen. vi. 1 and the legends connected 
with it. 

cast them down to hell: the translation of a single word, 

wtavosas, ‘Tartarus-ed,’ only used here in the N.T., and very 
‘arely elsewhere. Tartarus is properly the name for the deepest 
abyss, far below Hades, but comes to be used sometimes as a 
Synonym for Hades. Tartarus figures in the classical counterpart 
the legend of the Fall of the Angels ; the Titans who rebelled 
‘against the gods were cast into Tartarus. It is possible that the 
parallel may have’ suggested the use of the word here ; but it is 
more probably intended as an equivalent for aidiois, understood 
is ‘of Hades,’ in Jude 6 (which see). Tartarus is never referred 
9 elsewhere in the N. T., but the word is used in the LXX of 
Job xli. 31, but apparently through an error of the translators. 
he Book of the Secrets of Enoch* makes Enoch say, ‘The 
m™men...shewed me the darkness, and there I saw the prisoners 
[the angels] suspended, reserved for (and) awaiting the eternal . 
judgment.’ 

R. V. marg. hast ‘cast them into dungeons,’ understanding 
the allusion to Tartarus as figurative. 

. pits a darkness. The best authorities are divided here 
between £ pits’ (strats or s¢ivois) and ‘ chains’ (sefrais); the best 
MSS. have ‘pits,’ most versions ‘ chains,’ both can be illustrated 
from the apocryphal accounts of the fallen angels. Neither word | 
occurs elsewhere in the N.T., but sera (chain) is found three 
times in the LXX. Jude 6 has ‘bonds’ (desmots). 


1 Chap. vii. 1. Rev. R. H. Charles, the editor of the English 
translation, connects this with our passage, which it resembles rather 
more closely than it does Jude 6. 




















5 and spared not the ancient world, eer 
with seven others, a preacher of righteousness no 
6 brought a flood upon the world of the : ungodly a 
turning the cities of Sodom and Gomorrah into ash 
condemned them with an overthrow, having made th 
; an example unto those that should live ungodly; an 
delivered righteous Lot, sore distréssed by the lz 
8 life of the wicked (for that righteous man dwelling mo! 
them, in seeing and hearing, vexed /is righteous sc 


5. (No parallel in Jude.) Apparently added to bring is the i 
that though ruin overtakes sinners, the righteous are deliverec 
similarly, our Epistle follows Jude in speaking of Sodom 
Gomorrah, but adds the deliverance of Lot, which ude does na 
mention, 

a preacher of righteousness. Genesis does met’ 
this, but it might reasonably be inferred from the 
was a righteous man in the midst of an evil i 
ingly Josephus! tells us that Noah tried to persuade we 
temporaries to mend their ways. Bes ky - 

6: (Seeon Jude 7.) the cities of Sodom and Gomorrah : 1 
mean simply Sodom and Gomorrah, or may be meant to inclu¢ 
the neighbouring towns, as in Jude. 3 

with an overthrow. ‘Overthrow’ (hatastrophé) is almost 
technical term in the LXX for the destruction of these cil 
The translation here should rather be ‘to an 
cities were reduced to ashes, and condemned to 
The phrase is omitted by some of the best MSS. ~ — 

example. The fate of these cities is constantly cited as. in 
example of Divine justice, Isa. i. 9; Matt. x. 15. ‘Tt 
more tolerable for the land of Sodom and Gomorrah,’ &e. cet 
Rom. ix. 29). 

7. Verses 7-9 have no parallel in Jude; ef. on verse Cisteah 

Wisd. of Sol. x. 6-9 cites the example of Sodom and 
and says of Lot, ‘While the ungodly were perishing, se om 
delivered a righteous man.” 

wicked (athesmOon): lit. ‘ not submitting to law.’ Inthe N. 7 
only here and iii. 17 ; in the latter passage of the ; 

8. that righteous man. The Vatican MS. omits ; its 
text would mean ‘he, because he was righteous.” , 

vexed: /it, ‘ tortured.’ 


° 5 ‘ec, 
272 II PETER 2. 5-8 





1 Antiquities, 1, iii. 1. 

























ym day to day with ¢he/r lawless deeds): the Lord 
10weth how to deliver the godly out of temptation, and 
keep the unrighteous under punishment unto the 
of judgement; but chiefly them that walk after the 
sh in the lust of defilement, and despise dominion. 


from day to day. Not expressly stated in Gen. xix, but 
natural conclusion from that narrative. 

9. the Lord knoweth. Verse g is the apodosis or second 
alf of the conditional sentence of which the whole of verses 4-8 
astitute the protasis or first_half. Perhaps, however, by the 
ne the author reached the end of verse 8, he had forgotten all 
out the ‘if’ in verse 4 ;- and So, supposing he had finished 
somplete sentence, beeen afresh in verse 9. 

_ godly. See on ‘ godliness,’ i. 3. : 
temptation. See on Jas. i. 2; according to some MSS. 
emptations,’ as A.V. Noah and Lot might be tempted by 
e example and solicitation of their neighbours, just as the 
tians were by false teachers; but the context cites cases 
here righteous men were delivered from the troubles in which 
were involved through their neighbours’ sins. Perhaps, 
refore, we should take petrasmos here, as in 1 Pet, i. 6, in the 
se of ‘trial.’ 

‘under punishment. Punishment is not wholly postponed 
a future judgement, but begins with, and continues from, the 
opmmission of sin. The rendering of the A. V. ‘to be punished 2 
snot probable. .In the Book of the Secrets of Enoch, vii. 1, it is 
d that the imprisoned angels were ‘ continually tortured.’ 

_ the day of judgement. This phrase represents the O, T. 
y of Jehovah,’ the decisive crisis at which God manifests 
imself to vindicate righteousness. In the N. T. this ‘day’ is 
sociated with the second coming of Christ to judge the world. 
ur passage is usually understood to mean that the wicked already 
iffer for sin, but that the full measure of their punishment will 
‘inflicted hereafter. It has also been held that the use of the 
rm ‘judgement’ implies that their fate is not yet fixed, and that 
future ‘ day * may bring deliverance to some now ‘kept under 


10°. (See on Jude 8*.) but chiefly them, &c. A direct appli- 
ation to the false teachers attacked by this Epistle (cf. verses 


' walk after the flesh. So the fallen angels and the men of 
od om and Gomorrah. 

' despise dominion. The angels rebelled against God; the 
iluvians turned a deaf ear to Noah; and the men of Sodom 


T _ 


II PETER 2. 9, 10 293. 


t] 


G 


wv 


13 







































274 Il PETER 


Daring, selfwilled, they tremble » anes i 
whereas angels, though greater in might an 
not a railing judgement against them b 


But these, as creatures ini 
to be taken and destroyed, railing 

they are ignorant, shall in their de: tro ji 
destroyed, suffering wrong as the ee . 


would not listen to Lot or the angels. For ‘¢ 
Jude 8. 


ii. 10°16. Their character and conduct. 
Description of the false teachers—as tru 
bauched, rushing blindly to destruction, involv: 
and ruin, and going astray through greed of air 
10". See on Jude 8», 
11. See also on Jude 9, of which this is a g 
greater ... against them. ‘Them ise 
parently heavenly ‘ dignities.’ Our Epitem 
case of Michael and the devil by a general pi 
angels withstand ‘dignities,’ i.e. evil ange 
angels are the more powerful, they do ae 
The moral is—How absurd and wicked it is 
good angels, or perhaps even the legitimate « 
before the Lord. Omitted by some ts S., 6. 

12. See also on Jude tro, to which 

equivalent. 

born mere animals to be taken and ¢ : 
ment of the ‘animally’; R. V. ‘naturale Jude x 
are trapped through their eagerness to satisfy t 
self-indulgence betrayed these men to their ru 
renderings are—‘ Born with a natural tendency t 
‘Born with a natural inclination to take and destrogar 

in their destroying : i. e, apparently ‘ while t 
in destroying the peace, faith, and morals of the ch -R. 
marg., ‘in their corruption.’ But it should p b rans 
‘in their destruction,’ i. e. that of the ce rel 
phrase ‘born meye animals.’ 

13%. (No exact parallel in Jude.) 
hire of wrong-doing. The R. V. imitates a p 
the Greek —adikoumenot, ‘suffering wrong’; 
The natural meaning of the R. V. as 
wrong to others, deceived, cheated, ro 
bution of being similarly wronged themselves, 
scarcely be the meaning of the Greek; the y 





























| Il PETER 2. 34 275 


1d blemishes, revelling in their love-feasts while they 
ast with you; having eyes full of adultery, and that 


mcerned with the total ruin of these men by Divine punishment, 
id there is nothing to lead up to the special and limited idea of 
the suffering of sinners at the hands of fellow sinners. Again, in 
yerse 15, ‘the hire of wrong-doing’ means the gratification and 
vantage which men hope to attain from sin. Hence we should 
father translate ‘ being defrauded of the hire,’ &c., i.e. sin promises 
easures, which its votaries fail to obtain. 

Another reading is, ‘ being about to receive the hire,’ &c., ‘hire’ 

being used sarcastically ; ee they sinned for hire, with a view 
‘0 _ pleasure, and will receive hire, but it will be destruction. 

cf. Rom. vi. 23, ‘The wages of sin is death.’ The MSS., &c., are 
wided between the two readings, and neither gives a very good 
mse. Perhaps neither is the original text, which may have 
deen quite lost. 


at 


4 ee following lines explain the ‘hire,’ viz. luxurious living, 13; 





men that count it pleasure to revel in the day-time. For 
leasure’ (Aedoné) see on Jas. iv. 1. ‘In the day-time’ (en hémera) 
as been taken to mean (1) ‘day after day,’ a continual round of 
selfish and gross enjoyment ; (2) in the day-time as distinguished 
rom the night; (3) ‘for a day,’ i.e. only in this present earthly 
ife ; they had no idea of any pleasure in anything beyond mere 
rthly luxury, as we say ‘mere ephemeral pleasures.’ Still, it 
ems doubtful whether the Greek can mean (1) or even (3), 


mean (4) ‘in a day of judgement,’ i.e. in a great crisis of the 
story of the church and the world they were merely occupied 
with sensual pleasures. Cf. Jas. v. 5, ‘Ye have lived delicately 
gn the earth, and taken your pleasure; ye have nourished your 
learts in a day of slaughter.’ The verb for ‘lived delicately’ 
ttruphésate) is cognate to the noun ¢ruphé, translated ‘to revel.’ In 
onsidering (@), (3), (4), it must be remembered that the Greek of 
this Epistle is very peculiar. 

13, See on Jude 122, 


authorities read ‘deceivings’ (apatats), i.e. ‘delusions’ as to the 
advantage of sin, delusions held by the false teachers, and caused 
by them in others, It is uncertain which reading is original ; 
either makes good sense. 

14. (No parallel in Jude.) 

~ adultery : Wi. ‘adulteress’ according to some of the best MSS., 
°} hers read ‘ adultery.’ 


T 2 


d (2) seems to give a poor sense. Possibly en hémera may _ 


love-feasts (agapais). The Vatican MS. and some other ~ 


_ Ra? , 







































276 ll | PETER | a 


cannot cease from sin ; enticing 
a heart exercised in covetousnes 
15 forsaking the right way, they wentai , 
the way of Balaam the son of Bede! Lig ov 
16 of wrong-doing ; but he was rebukallt for h 
gression : a dumb ass spake with man’s voice 
17 the madness of the prophet. These are springs 
water, and mists driven by a storm; 
18 blackness of darkness hath been rae 
great swelling words of vanity, they é 
the flesh, by lasciviousness, those are ai 


children of cursing: worthily seca: 
‘children of wrath’; and 2 Thess. ii. 3, ‘son of B 
judgement sums up verses 13, 14. 
15, 16. In these verses our Epistle 
O. T. examples of error dealt with in J 
the story of Balaam see Num. xxii, xxiii, xxxi. 


ii. 17-19. Their bad influence. ~~ Bia: = 
These false teachers will be punished most € 
they seduce into sharing their wickedness 
escaping from sin. ‘a 
17. See on Jude 13; after which pg ollows 
the quotation from the Book of Enoch, omit 
account of its apocryphal character. , 
18". (See on Jude 16".) For, storing great au 
vanity. In Jude this is merely one amo} ; 
traits of the characters depicted; here bluster 
by which they delude their dupes. be 
At this point the former and longer of the t 
pendent on Jude closes, and the rene 
exact parallel in that Epistle. : 
18°. in the lusts of the fiesh, by 
example of their own self-indulgence, combined 
sophistries and brazen impudence by which i 
appealed to the latent passions of their victims. — 
just (oligds): Ut. ‘a little,’ i.e. cither*ree 
way,’ or ‘in small measure’; a rare word, only 
the N.T. Some MSS. have on/és, ‘ actually, reall 
who are just escaping. These are the. 
of verse 14, recent converts too little disciplin 
life to resist alluring temptations, backed up 


ee cs 5 er 


ee I PETER: 2.\19, 20 277 


m them that live in error; promising them liberty, 
thile they themselves are bondservants of corruption ; for 


8 


whom a man is overcome, of the same is he also brought 
nto bondage. For if, after they have escaped the defile- 


























cious to be refuted from their limited knowledge and experience. 
lo doubt one reason why the Epistle was writfen was derived 
rom the actual perversion of such ‘babes in Christ.’ The author 
naturally moved to hot indignation by the cowardly and selfish 
eachery of those professed to be Christian teachers. Cf. our 
d’s saying (Matt. xviii, 6), ‘Whoso shall cause one of these 
e ones which believe on me to stumble, it is profitable for him 
it a great millstone should be hanged about his neck, and that 

should be sunk in the depth of the sea.’ 
them that live in error. The ‘error’ of the false teachers 
spoken of in ii. 15, iii. 17; but the phrase here cannot denote 
hem, but rather the heathen to whom those ‘ just escaping’ had 
fecently belonged. } 
19. of whom a man is overcome. The R. V. marg. ‘of what’ 
is preferable, the reference being to the evil desires which mastered 
e false teachers. 


. 20-22. The doom of backsliders. 

The disastrous consequences of falling from grace. 
_ 20-22. It is a matter of controversy whether these verses 
efer to the false teachers or to the recent converts whom they 
jad-led astray. 

In favour of referring them to the false teachers, we have the 
following points: (@) They would form a natural climax of the 
lescription of the guilt and doom of those teachers. (6) As it is 
e teachers who are ‘overcome’ in verse 19, ‘overcome’ in 20 
vill probably refer to the same persons. (ec) If the verses are 
referred to converts who had been deceived and betrayed through 
weakness and inexperience, they seem unduly harsh. 

In favour of referring the verses to the recent converts, we have: 
(@) Those who, in verse 20, are entangled in defilements after they 
have escaped are naturally identified with those who, in verse 19, 
ire enticed by lust when they are just escaping. In answer to 
NS, it is said that the same persons would not be spoken of in two 
onsecutive verses as ‘just escaping’ and ‘having escaped.’ Yet 
lese varying expressions might denote the same state looked at 
n different points ofview. Because their conversion was recent, 
Yy were ‘just escaping’; but they might also be thought of as 
ving escaped,’ because conversion in the N.T. is commonly 
eribed as a single complete act. (6) If these verses are 
eferred to the teachers, they involve a recognition of their having 





19 


“ 


298 II PETER 













































ments of the world through the k 
and Saviour Jesus Christ, they ae 
in and overcome, the last state is 
them.than the first. For it were k 
have known the way of righteousneall 
it, to turn back from the holy comma 


one be 


once attained to full Christian status. 
found elsewhere in the Epistle, unless 1 
have been definitely stated and not mere’ nplied ii 
in the writer’s mind. (c) The utter and k 
teachers brought upon their misguided di 
effective climax; it would bring out most. poe ly | 
character of the teaching, and would be an impres: 
any of the readers who were likely to be led astra 
The weight of authority supports the reference to 
20. For: cither explaining the previous claus 
resuming the ‘for’ in verse 18, and giving an de 
the punishment of the false teachers, viz. the ii 
of the harm done by them to their disciples. _ 
world, See on Jas. i. 27. eh Seat 
knowledge of. See on i. 2. Moral refe ' 
a matter of enlightenment, of opening the eyes toa higher s 
af conduct, and to the beauty of noble lives above al 
of Christ. 
the last state, &c. Similarly, our Lord said c a 
whom an evil spirit departed, but afterwards preerjor 
others worse than himself, ‘ The last state of # 
worse than the first’ ( Matt. xii. 43-45). ; 
21. it were better, &c. Had they never know 
there would have been some hope that its influei ht 
reached and saved them ; but now it has been tried and fai 
there is no more effective means of salvation. So Heb. vi. 4 
‘As touching those who were once enlightened ose it is im 
to renew them again unto repentance’; = 
sin wilfully after that we have received the ki 
there remaineth no more a sacrifice for sinne® | . 
known ... knowing: the verb 
the noun ¢pigndsis for ‘ knowledge.’ 
commandment (evfolé): a single ordinance, a ¢ 
from nomos, ‘law,’ a legislative system. It is no 
as in iii, 2 and x Tim. vi. 14, the whole ethical 
is spoken of as a‘commandment.’ Such a 
the fact that, whereas the Mosaic law 


“ail 
I 


. II PETER 2. 22, 3. 1 279 


unto then. It has happened unto them according to 22 


7 


ithe _ true proverb, The dog turning to his own vomit 


a This is now, beloved, the second epistle that I write 3 


























commandments’ as to details of conduct, Christianity lays down 
. few comprehensive principles. 

delivered untothem. Cf. Jude 3, ‘The faith which was once 
for all delivered unto the saints.’ . 
- 22. The dog, &c. Prov. xxvi. 11, ‘As a dog that returneth to 
his vomit, so is a fool that repeateth his folly.’ The ‘fool’ in such 
. T, passages is usually understood to be wilfully and therefore 
ickedly foolish. It is quite possible, however, that both this and 
he following proverb were immediately derived from current 
ayings. 

‘ the sow, &c. There is no scriptural parallel to this saying *. 
The point of these two proverbs is that the sins to which the 
‘renegades had returned were utterly loathsome, and that their fall 
from grace shewed that the inclination to such sins was ingrained 
n their very nature, like the canine or swinish predilection for 
filth. These truths are quite sufficient to justify the use of the 
illustrations; they cannot be pressed further without going be- 
yond what was in the author’s mind, and thus raising irrelevant 
difficulties. 


iii. 1-4. Motive for writing. 

The author has been moved to write this—his second letter to 
his readers—to remind them of the teaching of the prophets and 
postles, and especially of their warnings that, after the first period 
of the church’s history was ended, men would arise who would 
laugh at the idea of any second coming, and justify sinful self- 
dulgence by the long delay of the Lord. 

1-3. We have here a second shorter section of our Epistle in 
hich the author has worked up and supplemented material from 
Jude (cf. Jude 17, 18). 

' i. Inits phraseology and formality this verse reads rather like 
the opening of an epistle. Hence it has been supposed that 
Shap. iii. is a separate epistle combined by mistake with i. and ii, 
ut this verse is, in reality,an emphatic resumption of i. 12, 13, 
mutended to lay special stress on the explanation of the appearance 
of the false teachers. 

now? (already): can hardly be rhetorical; is sometimes 


c Cf. a saying in Heraclitus, Hzhn, p. 135. 2 75. 


fo 0C—(‘wS‘@ RT 


unto you; and in both oft 
a mind by putting you in rem 
remember the words which ¥ 
~holy prophets, and the pele 
3 Saviour through: your apostles ; knowin 




































explained at my (Peter’ s) advanéedl i age’ 
‘within a short time.’ 
second. 1 Peter being the first; ef, Intr 
stir up, &c.: repeating i. 12, 13. 
sincere (eilikrinés). Elsewhere in the 
_‘ That ye may be sincere and void of offence unto the 
it is used in Wisd. of Sol. vii. 25 (R. V. clear’), 
is . . . a clear effluence of the glory of the A 
corresponding noun occurs only in 1 Cor, v. 8, 
bread of sincerity and truth’ ; 2 Cor. i. ra, ‘in ho 
-of God ... we behaved ourselves’; ii. 17, ‘as of s 
God, in the sight of God.’ Lightfoot canal : 
word, ‘signifies properly “distinct, un 
unsullied.”’ A 
mind!: the active, practical intellect, 
of the false teachers was vitiated by s 
interest, faithful believers had their pore sy 
distracting influences; they were ‘si ; 
exercised their moral faculty they would 
danger lay in their being overawed by ‘the a 
the false teachers; hence the writer “stirs up th 
2. (See on Jude 17, and Introduction, pp 
elsewhere, our Epistle generalizes what in Ji 
Jude the readers are exhorted to remember a p: 
here their attention is first called to the w 
revelation, and Jude’s special point is intro 
the next verse. The O. T. passages and the 
the apostles which our author has in mind are 
were applied to the second coming of Christ. 
. commandment. See on ii. 21. 
your apostles: the apostles through wheal 
teaching of Christ. A.V. ‘of us the Be is ; 
rendering of an incorrect reading, e 
8. (See on Jude 18.) knowing this 
phrase is used in i. 20. The fact mentioned in this ve 
be specially borne in mind, because it met the eruci 
the hour, the appearance of the false teachers, — 


< 
. 





1 Sdvoua, 


TI PETER 3. 4,5 281 


































he last days mockers shall come with mockery, walking 
after their own lusts, and saying, Where is the promise 4 
‘of his coming? for, from the day that the fathers fell 
‘asleep, all things continue as they were from the begin- 
‘ning of the creation. . For this they wilfully forget, that 5 _ 





the last days: the time in which the author is writing. 
mockers: the false teachers. 
shall come. See onii.1. Ifthe Epistle was not written by 
Peter, the author sometimes writes as in Peter’s time, when the 
“situation of the author’s own period was still future, but sometimes 
does not trouble to adapt his tenses to this literary form, but 
“writes as in his own time, when the false teachers were already 
' present. 
4. Where is the promise? i.e. its fulfilment. What becomes 
of the promise, seeing that circumstances shew (so they supposed) 
‘that it cannot and will not be fulfilled? ‘ The promise * does not 
I mean some one particular saying, but the promise understood to 


Be erics The question may even challenge this understanding, 
‘and imply a denial that such a promise was ever given. 

the fathers. Commonly used of the Israelites of the O. T., so 
om. ix. 5, of the Jews, ‘whose are the fathers’; and Heb. i. 1, 
*God, having of old time spoken unto the fathers.’ The phrase 
is often so understood here, i. e. Through all the centuries since 
€ promise was first made to ancient Israel, nothing has happened 
_by way of even a small beginning of fulfilment, or to prepare the 
‘way for or indicate the coming of fulfilment ; everything remains 
‘as it always was. 
‘Fathers,’ however, has also been taken to mean the first 
eneration of Christians. Such sayings of our Lord as Mark ix, 1, 
There be some here of them that stand by, which shall in no wise 
taste of death, till they see the kingdom of God come with power,’ 
were understood to mean that Christ would come again before all 
his contemporaries were dead. Hence, when they had all passed 
away, and he had not appeared, the promise of the second coming 
‘seemed finally and hopelessly discredited. 
Y from the beginning of the creation: implying a further 
proof of the absurdity of the promise. The ancient order had 
lasted for ages, and was not likely to be upset; what always has 
Deen, so they insinuated, always will be, and always ought to be. 


, 


iii 5 —q. Answer to the ‘mockers,’ 
_ The premise of their argument is false, and they know it to 
false, The world has not always continued as it was since 
































282 II PETER 3.69 
there were heavens from of old, and an ea: 

6 out of water and amidst water, by the 
which means the world that then was, 

7 with water, perished: but the heavens that m 
the earth, by the same word have been pyepi fi 


being reserved against the day of pace = 


struction of ungodly men. te ae 


the creation; there was the Flood. All through 
that event, the waters which were to execute | 
were there ready to work out His will, and yet 
what seemed an unchanging order, Flood is a 
for other cataclysms ; and now fire awaits the Divine con 
5. For this they wilfully forget. They could not ade 
themselves that the world had undergone no sweeping res 
unless they deliberately ignored well-known facts. — 
renderings are, ‘Because they wish this, i.e. tha 
be no second coming, they forget’; and, * 
this,’ &c. : 
there were heavens, &c. The Epistle takes for g 
the present physical order dates from the Flood, 
readers that there were heavens and earth before that 
an earth compacted out of water, &c. Gen. i. 6 
both earth and heaven are constituted from the wz 
6. by which means: plural, either because in 
‘waters’ in two bodies, above and below the firm 
reference to both the water and the word. ; 
world (kosmos) (see on Jas. i. 27): heaven aid ea of, 7%) 
or, less probably, the living creatures on the earth. — ee 
perished. Does not mean that the physical u : 
annihilated, but that the old order or system of nat 
passed away. According to Jewish legends the é€ 
Flood extended to heaven as well as earth. ° 
7. stored up for fire,&c. The judgement oft ‘sinners ‘we the 
overthrow of the present dispensation is a long- purpost 
of God (cf. Jude 14, 15). Fire is often spoken: of in the O. T. : 
destroying Jerusalem, ° Babylon, &c., and is a-common 0 
God’s judgement upon sinners. The passing he aS 
of heaven and earth is announced in Ps, cii. 26; Rev. 
of the Secrets of Enoch, \xv. 6; but our passage is the o call: 
explicit statement in the Bible of the final destrustioies of th 
physical universe by fire. Even here, as d n is ; 
applied to the Flood, it means radical reconstitution han 
nihilation, Josephus, Avtiguities, I. ii. 3, states th 





Il PETER 3. 8 283 








































‘that the universe would be twice destroyed, once by fire and once 
by water. 

The R.V. marg. has ‘stored with fire,’ which would make the 
eference to fire more closely parallel to the way in which water 
is spoken of: as the ancient world included as an essential and 
important element the water which was to be the instrument of 
“its ruin, so the present world was stored with the fire by which it 
would ultimately be consumed. It is very doubtful whether the 
reek can bear this meaning. Some MSS. have ‘preserved in 
fire.’ : 2 

- iii, 8-10. _ Delay of second coming. 

; Explanation of the long delay in the coming of Christ. Time 
with God is other than it is with us, so different that we cannot 
iticize His dealings in this respect. If He delays it is to lengthen 
out the period during which men may repent and be saved. After 
all, whenever. the end comes it will be unexpected. 

3 8. one day...asathousandyears. A kind of deduction from 
the following quotation. 

a thousand years as one day. Ps. xc. 4, ‘For a thousand 
“years in thy sight are as the day, yesterday ', when it is past, and 
‘as a watch in the night,’ i.e. in the endless ages of the Divine 
xistence a thousand years count for less than a day in the short 
life of man. Here this simple idea becomes a general principle 
-and is further extended by the preceding clause. The starting- 
point of the controversy must have been an arithmetical interpre- 
‘tation of a reference to a period of time in some inspired saying, 
“which extorted from it a prediction of the exact date of the second 
“coming, perhaps according to the latter view of ‘the fathers’ in 
verse 4. The failure of this prediction gave the false teachers a 
pretext for discrediting the teaching it misinterpreted. But, in 
‘spiritual utterances, measures of time and space are often mere 
figurative aids to our feeble understanding, and we go utterly 
astray if we try to freak them as if they occurred in a mathematical 
formula. A ‘day’ or ‘a thousand years’ are merely periods of 
time; with Him to-day has its permanent, eternal issues; it is no 
More over and done with at nightfall than if it lasted a thousand 
years ; and, on the other hand, all the events of the next thousand 
years are as real and present to Him as if they were happening 
now.» Hence, in speaking of spiritual things, it is natural to speak 
of the present as embracing the future, and the future as included 


aS 


Lit: tr. ‘of LXX. 































284 Il PETER 3. 94% a 


9 years as one day. The Lord is not lac Keo ne 
promise, as some count slackness; but is lo 
to you-ward, not wishing that any should j 

10 all should come to repentance, But the 
will come as a thief; in the which the t 
away with a great noise, and the eleme 


in the present ; but such modes of spaaia must not 
as giving definite information as to the dates of p: rt 
9. The Lord is not slack ... but is longsnffe: 
xxxv. 18 says of the punishment of the wicked, ‘ The 
be slack, neither will he be longsuffering te oe! d ti 
to you-ward: implying that there were ai 
those who had gone astray, who were notyet h 
in their former sins (ii. 20), but might repent. gots. 
not wishing, &c. Cf. Ezek. xviii. ga,‘ Fort leasu 
in the death of him that dieth, saith the Lord Jel tae no erefor 
turn yourselves and live.’ «(ae 
10. the day of the Lord will come ag a thief: Ay 
warning of its coming; perhaps quoted from & ~ 
yourselves know perfectly that the day of the Lo 
a thief in the night,’ or what was ‘perfectly kne 
contemporaries may have been a current saj 
figure is used in Matt. xxiv. 43; Luke xii. 
of our Lord’s coming. Delay was not to 
security. 
Here ‘in the night’ in the A. V. i a copyits 
from 1 Thessalonians. : 
the heavens shall pass away, &c. Perhaps b 
saying recorded in Mark xiii. 24, ‘In those days. . 
darkened, and the moon shall not give her anc 
shall be falling from heaven, and the powers thatare in 
shall be shaken.’ Cf. Isa. xxxiv. 4, ‘ All the host of hi 
be dissolved, and the heavens shall be rolled ogethe 
and all their host shall fade away’; also li, 6, and thi 
of these passages in Heb. i. 10-12. 
with a great noise (roizédon). Only here in 
noun, roisos, is used of the whizzing of an ner 
of the rustling of wings. Here it refers to’ er * 4 
roaring of fire. | 
elements (sfoicheia). Either, as A.V. and R. v. 
materials of the physical universe,’ implying not 1 re 
struction of the order of the universe, but its annihi 
R. V. marg,, ‘heavenly bodies,’ a claser parallel to 


¥ 


If PETER 3. 11,12 285 




























ngs are thus all to be dissolved, what manner of persons 
jught ye to be in a// holy living and godliness, looking 


view has met with some acceptance recently, viz. that the stoicheia 
are ‘the elementary spirits, dwelling in the world, which have 
been sent forth by God to animate the dead matter}; } 

with fervent heat: Ui. ‘being burnt up.’ 

burned up (fatakaésciai). Neither this reading nor ‘disappear’ 
aphanisthésontat) are very strongly supported. The best attested 
eading is ‘discovered’ (eurethésetat), which does not make sense. 
‘he original reading has perhaps disappeared, but it must have 
een a word meaning ‘burned up,’ or ‘disappeared,’ or something 
imilar, Some authorities omit the whole clause, ‘And the 
arth . . . burned up,’ doubtless on account of the difficulty in 
he reading. Westcott and Hort suggest that the original reading 
Was ruésetat or rusetat, ‘flow away.’ 
_ These pictures give us the form in which our author naturally 
<pressed the truth of a coming judgement and end of the present 
pensation. But the principle which he himself applies in verse 8 
to the interpretation of descriptions of time in inspired utterances 

ust also be applied to such descriptions of physical phenomena, 
ln examination of the context of this and similar passages, e. g. 
those referred to in the first note on this verse, shew that they are 
largely figurative. 


- iii. 11-13. Practical application, 

_ The prospect of the terrible close of the present dispensation 
and the hope of a more blessed future-ought to be a powerful 
incentive to holy living. 

' 11. holy living and ‘godliness. The ° Greek words are 
plural, expressing ‘all kinds of’; hence the addition of all in 
our versions, 

_ 12. (See also on verse Io.) earnestly desiring. Only holy 
living could render such a desire possible. R. V.marg. ‘hastening,’ 
a more usual meaning of the word. According to verse g 


there will be no need of further delay. Moreover, the holy life 
of believers is the most convincing testimony to the gospel. 
vi Ben ag Christians practise all sg living and godliness, the work 





} Spitta saul E, Kuhl (Meyer), 


286 | u si 









































by reason of which the heave cotta 
_ dissolved, and the elements shall mel 
13 But, according to his promise, we loo 
and a new earth, wherein dwelleth 
14 Wherefore, beloved, seeing that 





win the world. Another rendering is ‘has 
coming of the day of God. A unig 
‘coming’ (parousia) is either followed by *Ch 
other person, or used absolutely to mean ‘| 
Lord’; and similarly we have ‘ the day of the L 
God,’ Perhaps we should translate ‘the comi 
day of God.’ Some copyists have substitutec 
‘Lord’ for ‘God. eS, 
by reason of which. Either the coming’ 
no difference to the sense. The purpose of the 
and earth is to serve the present dispensati a 
is a sufficient reason for their dissolution, ; 
13. his. Either God, referred to in ‘the 
Christ; or perhaps our Epistle is not 
meant, 
new heavens and a new earth. First 
17, Ixvi. 22; and seen in vision replacing te old 


iii. 14~18. Closing exhortation, 

With such prospects in view, seek Caneel 
life and the peace that accompanies it. Do not 
judgement render you careless ; remember thal 
taught, the Divine forbearance gives you added 
obtaining salvation. And, speaking of Paul’s 
remind you that they are sometimes obscure 
misunderstood ; and ignorant men, hesitating 
wrong, have wrested from such passages a justi 
the wrong, and so have come to ruin.” Do” 
example, but rather grow in the grace and Kn 
to whom be eternal glory. 

14. ye may be found in peace: i.c. they may be 
the terrors of the second coming with serene confid 
we may also include the idea of being at peace amon 
Others connect ‘in peace’ with ‘look’; they y 
without impatience, : 


ne II PETER 3. 15, 16 eat 























without spot and blameless in his sight. And account 
that the longsuffering of our Lord is salvation; even as 





suggests a contrast to the false teachers, who are described (ii. 1g) 
‘as spiloi kat momot, ‘spots and blemishes.’ 

_ 15. account that, &c. Enforcing verse 9. 

even aS... Paul... wrote. A close parallel to 15° is 
‘Rom. ii. 4, ‘ Despisest thou the riches of his goodness and for- 
bearance and longsuffering, not knowing that the goodness of God 
; leadeth thee to repentance?’ (cf. Rom. ix. 22); but this is scarcely 
‘a constant theme of the Pauline Epistles; and our Epistle can 
hardly have been intended to be understood as written to the 
‘Romans (see below on ‘unto you’). The reference, therefore, 
ems to be chiefly to the exhortation to a moral life in verse 14; 
uch exhortations are included in all the Pauline Epistles (see 
Iso on verse 16). 

our beloved brother. Not only fellow Christian with Peter 
and those addressed, but colleague and brother apostle. 

"+ according to the wisdom given to him. A formal recogni- 
‘tion of Paul’s inspiration. This clause and the preceding, and ‘ the 
‘other scriptures’ in verse 16, in a letter written -in Peter’s name, 
phasize that harmony between the teaching and work of the 
o apostles which is implied by the Pauline character of x Peter. 
‘As there were sects in the second century which exalted Peter at 
‘the expense of Paul, the reference was partly introduced to afford 
‘an opportunity of calling attention to the harmony-which really 
existed (see also on verse 16). 

_ 15,16. unto you...alsoin all his epistles. This contrast 
implies a special reference to one or more of Paul’s Epistles; 
according to some, Ephesians, because verse 14 might well refer 
to the hortatory section, Eph. v. 1-14; but the words may refer, 
as this verse states, to any of his Epistles. Probably the author, 
Writing from Asia Minor, or some district in it, is thinking of the 
epistle or epistles addressed to that district ; which again would 
point to one or all of the group Ephesians, Colossians, Gala- 
tians (see also above on 15). 

_ 16. some things hard to be understood, &c. This is not a 
2 eneral reference to the obscure passages in the Pauline Epistles; 
the author has in mind particular passages which had been 


without spot and blameless. The Greek aspiloi kai amomeétot 


15 


288 Il 



































unstedfast wrest, as ‘iey do alse 
17 their own destruction, Ye there 
these things beforehand, beware lest, b 
with the error of the wicked, ye fall 
18 fastness, But grow in the grace a 


‘wrested’ with disastrous results, From | 
verses 14, 15, the misinterpretation consis 
obtaining from recognized Christian teaching a j 
one of the chief objects of our Epistle is ee c 
Paul’s doctrine of justification by faith, 1 
subjection not under the law, but under § gra 
to such perversion; and has always been mo 
in this way by professing Christians. When 
‘promised their disciples liberty’ (ii. aia . 
passages as Gal. v. 1, ‘ With freedom 
fast therefore, and be not entangled again | ina 
Paul himself was always conscious of t 
teaching might be thus perverted, and i 
against it, e.g. Gal. v. 13, ‘ For ye, Res ico 
freedom; only use not your freedom for an 
flesh.’ ron tar 
ignorant: unlearned, not trained in the st 
to give a modern application, not trained to 
by its context and according to the whole t 
which it stands, and in view of the circun 
the author; but taking isolated fragments ba 
mere words could be made to bear. 
unstedfast. The false teachers are - nded 
term is used of their disciples. Steadfast loyalty 
and morality would have made it impossible to 
sanctioned lax living; but men wavering bet 
indulgence, and inclining to the latter, were r 
pretext. ™ 
wrest: ‘twist’ or ‘wrench,’ especially ‘ 
rack, to torture.’ S 
the other scriptures: the rest of the Bible. 
rest of the N.T. Cf. Introduction, pp. 65 ff. > 
17. wicked. See on ii. 7. ’ 
your stedfastness. The author's give! 
future conduct of his readers shews that their * 
not very assured, and that the false teache 
influential. 
18. Cf i. 2, 8 


we 
‘ 
G 


ot AP 








Per ATT PRTER 3.38 289 


d and Saviour Jesus Christ. To him Ze the glory 
oth now and for ever. Amen. z 















To him be the glory, &c. An abbreviated version of Jude 25; 
also the doxologies, Rom. ix. 5,_ xi. 36, and xvi. 27, ‘to him 
whom), be the glory for ever’; Phil. iv. 20; xz Tim. vi. 16; 
Tim. iv. 18; and Heb, xiii. 21, ‘to whom be the glory for ever 
d ever’; 1 Pet. Wake 
2 for ever : R. V. marg., ‘Gr, unto the day of eternity’ 3 Ut. ‘of 
ne age. The phrase is different from that used in the doxologies 
ist referred to, and only occurs here in the N.T. The phrase 
curs in Ecclus. xviii. 10, ‘As a drop of water from the sea, and 
pebble from the sand; so are a few years in the day of eternity,’ 
here ‘ day of eternity’ is a synonym for ‘eternity.’ Here our 
uthor also has in mind the use of ‘day’ as ‘Day of Judgement’; 
e might paraphrase, ‘ Unto that age which is ushered in by the 
lay of Judgement and continues for ever.’ 
_ Amen: omitted by the Vatican MS, 

The oldest MSS. add the subscription ‘of Peter II ;’ this is, of 
course, not part of the Epistle itself. 


JOHN 






























1 = Tuat which was from the begin nning 
have heard, that which we have seen ¥ t 
which we beheld, and our hands nl 


i. 1-4. Purpose in writing. 
I write to tell you what I learnt from x 
with Jesus of Nazareth, of the Eternal and 
was incarnate in him ; in order that, ie 
may also share my fellowship with the F; 
that thus my heart may be made glad. 
1-4. Note the absence of any personal 
ment of the writer’s name. The Epistle 
Introduction, p. 71. ete 
This introductory paragraph is modelled on the pi 
fourth Gospel (John i. 1-18); cf. below. ~ ae 
1. That which: cither the Son as eternal and ir 
neuter suggesting his superhuman majesty (cf. 
the truth concerning the nature and work of f! 
eternally true, but was revealed in the near’ 
view seems required by ‘concerning.’ _ 
from the beginning. Cf. John i. 1, 2; 
we. The Epistle uses the first plural fi 
is not the editorial ‘we.’ Elsewhere the au 
John’, associates himself with his readers; 
passages he speaks in the name of the apostles gen 
heard... seen... beheld... handled: in’ 
with Jesus during his earthly life. ‘Beheld’ im : 
and attentive observation. ‘Handled’ may r fe tc 
after the Resurrection, John xx. 27; Luke xxiv. 39. 
concerning: A. V., ‘of.’ ae 


oe 


* See Introduction, p. 76. 


es I JOHN 1. 2-5 291 


‘Word of life (and the life was manifested, and we have 2 
seen, and bear witness, and declare unto you the life, 
the eternal /#fe, which was with the Father, and was 
“manifested unto us); that which we have seen and heard 3 
declare we unto you also, that ye also may have fellow- 
‘ship with us: yea, and our fellowship is with the Father, 
‘and with his Son Jesus Christ: and these things we write, 4 
that our joy may be fulfilled. 

And this is the message which we have heard from 5 


_ the Word of life’. The analogy of John i. 1 suggests the 
interpretation ‘the living, life-giving Word,’ ‘the Word, which is 
life,’ i.e. Christ ; so E. V. ‘the Word.’ On the other hand, the 
‘use of the almost identical phrase* in Phil. ii. 16, ‘holding forth 
_the word of life,’ and the numerous similar phrases, ‘ word of the 
kingdom,’ ‘ word of truth,’ &c., suggest ‘the gospel which reveals 
and bestows life’; so R. V. marg. There is little practical differ- 
“ence between the two views. 

_ 2. A parenthesis. ° 

: the life, the eternal life: A. V., ‘ that eternal life.’ The life 
“which Christ possesses, bestows, and maintains; almost equals 
*Christ’: ef. John i. 4, xi. 25. 

which was with the Father. Cf. Johni. 2. 

3. we have seen. Note the threefold use of. this phrase in 
verses 1-3, which furnish a good illustration of the characteristic 
‘Johannine method of ringing the changes on modifications and 
“expansions of the same idea. 

_ fellowship*. The ‘having in common,’ ‘sharing,’ ‘ collective 

participation *’ in spiritual feelings, duties, and privileges. The 
verse suggests that fellowship with the Apostles is the condition 
of true fellowship with Christ. 

4. our joy may be fulfilled: because the supreme joy of the 
Christian is that others should share his bliss. A, V., with some 
ancient authorities, ‘ your joy.’ 

_ i, 5-7. Light and darkuess. 
_ We were taught by Christ that God is absolute light. Hence 
he condition of true fellowship with God and the Church is that 





_ 2 rod Adyou THis (wis. 2 Aéyov Cwhs. 
* xowavia: only in this chapter in the Johannine books; elsewhere 

in the N.T. only Acts’ (once), Pauline Epistles (fourteen times), 

Hebrews (once). 

- * Findlay on 1 Cor. i. 9. 


U2 

























sie 
292 I JOHN 1.68 — 
oS 
him, and announce unto you, that God is | 
6 him is no darkness at all. If we say that we 
ship with him, and walk in the darkness, we li 
7 not the truth: but if we walk in the light, as he is in t 
light, we have fellowship one with another, and the bloo 
8 of Jesus his Son cleanseth us from all sin. — it we a 


we should walk in the light. Then and then only do we 
forgiveness through Christ. Cf. John xii. 35, 36. 

5. him: Jesus. 

God is light. This equating of God or Christ to some al 
quality is characteristic of the Johannine thu 
Epistle, God is also love, iv. 8,16. In the Chr 
resurrection and the life’ (xi. 25), ‘the truth an ‘the life" ( 
Life, truth, light, are aspects or activities oe perfect 
of God. In the Gospel, Christ is ‘the light of : 
manifestation of God to man (i. 4-9, ili, 19-21, Vili, 1 
Cf. also Jas. i. 17. Philo’ also says, ‘ First of all 

‘Light’ is a natural symbol for sincere ben 
truth, purity, and righteousness, and ‘darkness’ ae abser 
of these virtues, or for the presence of the 
Cf. ii. g-11. " 

Here we first meet with the characteristic Johan 
antithesis, ‘light and darkness,” ‘truth and falseh ue 

‘good and evil’ (3 John 11), ‘joy and sorrow” (John 
‘life and death’ (iii. 14), ‘sin and righteousness’ a9 
and hatred’ (iv. 19, 20), &c. ? 

The reader should compare Isa. xlv. 7, ‘T form the I ind 
create darkness; I make peace, and create evil ; lam rel hovah, 
that doeth all these things.’ . eee 
* 6. do not the truth: i.e. do not live to th 
The words render an O. T. phrase which means * te 
to one’s promises,’ Gen. xxiv. 49. In the N,T, the 
occurs here and in John iii, ar. 

7. we have fellowship one with another: i.e. I 
fellow Christians, perhaps also with God. Fellow yshi 
knowledge and fellow feeling, is only possible beeen a 
‘walk in the light’; see on verse 5.. bi AL PUN 

cleanseth us from all sin: the sin into es 
4walk in the light’ still fall. 


i. 8-10. All are sinners, * spsee 
We need forgiveness; it is only by deliberate s 


1 De Somniia i i. 13, ap. Holtzmann — 


I JOHN 1. 9—2. 1 Bate 2 


























that we have no sin, we deceive ourselves, and the truth 
is not in us. If we confess our sins, he is faithful and 
‘righteous to forgive us our sins, and to cleanse us from 
all unrighteousness. If we say that we have not sinned, 
we make him a liar, and his word is not in us. 

My little children, these things write I unto you, that ye 





_ that we can persuade ourselves that we are free from sin. We 
' cannot be forgiven unless we acknowledge that we are sinners. 
_In denying this obvious fact, men not only deceive themselves, 
‘but also contradict God, and shew that they have not received 
' the truth of the gospel. 

8. If we say that we have no sin: i.e. that sin neither finds 
expression in our acts nor abides within us as a motive power ; 
a tenet of some Gnostic heretics. It is a tempting but noxious 
' fallacy to argue that because a Christian ought not to sin, there- 
_ fore a true Christian does not sin. 

_ 8-10. the truth is not in us... his word is not in us. 
' Such an error involves a lack of sincerity, and a low standard 
- of moral and spiritual life, which shew that the truth, the word, 
the gospel, as a source of spiritual enlightenment, has not been 
_ fully received. g 

' 9. confess our sins: to God, and to man, at any rate so far as 
_ to acknowledge that we are sinners, Jas. v. 16. 

4 faithful: to His promises, and therefore righteous. 

10. we have not sinned: i.e. since conversion. This interpreta- 
_ tion is required by verse 8 and the general context. 

i a liar. In view of inspired declarations of the universality 
of sin, e.g. Ps. xiv; John xv. 2. 


; ii. 1,2. Christ our advocate. 

_ I write this to help you to avoid sin. Yet, as I have said, 
"experience shews that even Christians fall into sin; but the 
" atonement by which Christ obtained forgiveness for the whole 
' world makes him a successful advocate with God on behalf of 
' those who believe on Him. 

_. 1. little children': a favourite term in this Epistle ; only else- 
_ where in the N. T. in John xiii. 393 ; Gal. iv. 19. 

that ye may not sin. Nothing leads men more readily into 
' sin than the belief that they are free from sin; but frank recogni- 
_tion and acknowledgement of wrong-doing help them to resist 
/sin. The Greek phrase does not merely mean ‘that ye may not 
_ be in the habit of sinning,’ but almost ‘that ye may on no occasion 





1 rexvia, 








































4 1 JOHN 
may not sin. And if any man 
a with the Father, Jesus Christ 
the propitiation for our sins ; a fc 


3 also for the whole world. Asa 
4 know him, if we keep his commandmen is 


3% 


Pi] 
fall into sin.’ This is the ideal standard at which e 
should aim. 
if any man sin. The context, especially 
shews that ‘any Christian’ is meant; and the G 
such an occurrence is a normal possibility in 
which is never perfectly a Christian life, 
Advocate (farakictos): elsewhere in- 
John xiv. 16, 26, xv. 26, xvi. 7 (which see); 
forter,’ or ‘Helper.’ It is used in these passe 
Holy Spirit, who is often spoken of in later 
as ‘the Paraclete.’ John xiv. 16, ‘He shall 
Comforter,’ implies that paraklétos is also a title 
R.V. marg. has here ‘Comforter’ or ‘ Helpe! 
is clearly used here in its usual classical sense of *a 
righteous : therefore qualified to intercede fo 
2. propitiation': that which induces any 
and kindly ; here the work of Christ, Wei < 
sinners. Cf. Rom. iii. 24-26, ar 
ii. 3-6. A consistent life shews that we are * 
But the possibility of forgiveness- should ne 
sin. Obedience is the proof that we know ‘and 4 
Professions to know him are false, when they are 
who do not obey him. If we are ‘in Christ,” 
his example. : 
3-6. The relation of this paragraph to the pr 
A Christian may be overcome by temptation, 
occasional sin through carelessness and lack o 
ment; but he will not live in habitual and delibe: 
verses give a practical interpretation. of i. 5-7. — : 
3. know *him: know God’s truth and have experienc 
ship with Him. Thus Westcott, ‘To know God ; 
be in vital fellowship with him, to love Him, to to fulfil 
towards Him for which we are born.’ By 


 fAaguds: in the N.T. only here and in iv. 10. he 

2 éyvmxapev: perhaps with reference to the 

Gnostics made to a special knowledge of God. 
u 


a 


I JOHN 2. 5-8 ae 












[ know him, and keepeth not his commandments, is a 
liar, and the truth is not in him: but whoso keepeth his § 

ord, in him verily hath the love of God been perfected. - 
Hereby know we that we are in him: he that saith he 6 
abideth in him ought himself also to walk even as he 
walked. 

Beloved, no new commandment write I unto you, but 7 
an old commandment which ye had from the beginning : 
the old commandment is the word which ye heard. 
‘Again, a new commandment write I unto you, which 8 


4. Cf. i, 6, 8, iv. 20. 
6. his word: not merely ‘ his commandments,’ but all to which 
Christian teaching prompts the loyal follower of Christ. 
_ «© hath... been perfected: has attained its full growth, 
become mature. Notice how verses 3 and 4 illustrate our author’s 
habit of repeating a statement with some slight differences, here 
in a somewhat stronger form. In verse. 3 keeping command- 
ments shews knowledge; ‘here, keeping the word shews love. 
Cf. iv. 12, 13; John xiv. 21, 23. 
'_ the love of God: the Christian’s love towards God, 

5,6. are in him .. . abideth in him. This figure is most 
peoply expanded by comparing the influence, spirit, and presence 
of God to an atmosphere which is the constant ‘environment’ 
and the determining condition of the Christian life. Cf. Acts xvii. 
28, ‘In him we live, and move, and have our being.’ John often 
speaks of ‘being’ or ‘ abiding’ ‘in God’ and ‘in him,’ ‘him’ being 
“sometimes clearly God the Father, sometimes perhaps used with 
intentional ambiguity, so that it may be understood either of/ God 
or. Christ. John never uses Paul’s favourite phrases, ‘In Christ,’ 

‘In Christ Jesus.’ 
| yes 
. li, 7-11. The new-old commandment. 

' The example of Christ teaches us one special lesson, summed 
up in a commandment as old as Christianity and yet always new, 
the commandment that Christians should love one another. This 
is what is.meant by ‘walking in the light.’ 


ry 


7. Beloved: A. V., ‘brethren,’ following inferior MSS. 

7, 8. no new commandment . - an old commandment... 
a new commandment. The reference is not to what precedes, 
but to the duty of loving the brethren, enforced in the following 
“verses, and in iii. ro, 14-24, iv. 7—v. 2. The Apostle refers 
to our Lord’s wards, John xiii..34, ‘A new commandment I give 


——_ > 


10 


























296 I JOHN 2. yi 


thing is true in him and in you; bec u 


is passing away, and the true light already sk 
that saith he is in the light, and x oth 


the darkness even until now. He that loveth his b 
abideth in the light, and there is none occasion of a 


unto you, that ye love one another.’ This ¢ 
in a sense old when the Epistle was written | bone 
years after the death of Christ; and yet it was then, 
will be, new, constantly unfolding a new and fuller m 
coming to men as a new revelation of duty. pe a 
fellow Christians as Christians, even when they differ f 
doctrine, ritual, church organization, and discipline, is a d 
even to-day, the church seldom ventures to ' 
attempts to practice. Cf. 2 John 5. t pee ews 
from the beginning: of Christianity. 
Christians could not very well be older pa He re 2 10 oh 
5,6. This ‘new commandment’ is an pes 
ditions of Ley. xix. 18, ‘Thou shalt love 
thyself,’ ‘ dpi ‘e aed 
which thing is true in him and in you: Be oa 
or Christ. The meaning of the clause is quite unci 
been variously explained, thus: (i) The law of love is 
God and the Christian ; 5 Gi) The fact that eer n 
new, is true of God as having given it afresh 
through Christ, and ever renewing it through the Spa an 
therefore also of man as ever receiving itasnew, = ; 
because. The uncertainty as to the previous cl 
the connexion indicated by this word uncertain. 1, wa 
the darkness ... the true light. — we 
ignorance of the old-dispensation . . . the teachin 
spirit, and salvation of Christ (John i. 4-9, viii. 12; Re i. 
Eph. v. 8; 1 Thess. v. 5): : 
is passing away... already: A.V. sess accurately, S : 
‘now.’ . i 
the true light. Cf John i.9. ‘True’ —‘veab! 4 
9. brother: fellow Christian, iii. 13, 14, and 
N.T. He who has come to love a Christian as Christia’ 
find that this also involves loving men as men® CE. iii. 
1 Cor. xiii. 2, The big 3 
10. Cf, John xi. 9, ro, par: a 
: 1 AXnbwds, a favourite terns in John, rer si sa 
tion. Only twice elsewhere in the N. T. 
* Cf. Westcott on this verse. Wey 





ier 
= 


Ps 


s I JOHN 2, 1-130 "207 


jling in him, But he that hateth his brother is in the 1 

























wrkness, and walketh in the darkness, and knoweth not 
ither he goeth, because the darkness hath blinded his 


_ I write unto you, my little children, because your sins 
re forgiven you for his name’s sake. I write unto you, 
athers, because ye know him which is from the beginning. 
I write unto you, young men, because ye haye overcome 
he evil one. I have written unto you, little children, 


= 41. Cf John xii. 35. 


ii, 12-14. To children, young men, fathers. 

__ In sending you these admonitions, I feel that I have a right to 
appeal to you with confidence, because you are children of God, 
whom He has forgiven, elders with ripe experience, young men 
whose spiritual energy has already won victories over the evil one. 
_ 12-14. Here the Apostle repeats not merely a sentence (see on 
. 3), but a short paragraph with variations. 

' 12. my little children’: an affectionate term for believers 
generally, cf. ii. 1, 28, iii. 7; for ‘children’ in the same sense, 
lil. I, 2. 

your sins are forgiven: an initial experience of the Christian 
life. 

_. for his name’s sake: for the sake of what Christ is and has 
done. 
18. fathers, because ye know, &c.: men of years, knowledge, 
and experience. 

him which is from the beginning: Christ, as in i, I 
vhich see). 

young men: because ye have overcome the evilone, The 
younger men, specially exposed to conflict and temptation, are 
ncouraged by being reminded of the moral and spiritual victories 
vith which their Christian life had begun. 

I have written”: probably to be understood as almost 
ynonymous with ‘I write,’ according to the Greek idiom® by 
which ‘ The writer of a letter sometimes puts himself in the place 
of his reader, and describes as past that which is to himself present, 
but which will be past to his reader*.’ The ‘I write,’ ‘I have 


1 rexvia. 2 éypaya. * Epistolary aorist. 
* Burton, V.7. Words.and Tenses, p. 21. R.V. marg. ‘Iwrote’ 
suggests another view, a reference to a previous letter, or to the 


12 

























298 I JOHN 2. 14-16 


i+ because ye know the Father. I hav 
fathers, because ye know him which is 
ning. I have written unto you, young 
are strong, and the word of God abideth i 

15 have overcome the evil one. Love not tl 
the things that are in the world. If: 

16 world, the love of the Father is not in b 
is in the world, the lust of the flesh, 
eyes, and the vainglory of life, is not of 


written,’ might be paraphrased, Bilin Seo 
from my point of view as writer, or from 
also the A.V. has ‘I write’ with inferior | 
little children: a different word! ‘tom th 
used similarly for believers generally 3 We 
as subordinate. 
because ye know the Pather. 
perience of God, though only the more 
‘him which is from the beginning. C 
a sense of relationship to the Father thre 
consecrated intellect has leisure to 
Sonship. 
14. young men, because ye are stro! 
abideth in you. The added clauses ep 
to which they owed the victories the 
look for future success. z “n 


ii. 15-17. The world and the Father. ak 
If you are to abide in strength and kno 
be wholly given to God and withdrawn fra 
of evil self-indulgence, which is always and @ 
to Him. rt ety 
15. Love not the world. For ‘ world’ see on. 
‘world’ in a general sense, John could say, “God i 
(John iii. 16). oe Ne 
If any man love the world, &c., Cf. Matt. vi. 24 
iv. 4. aes . ee 
16. lust. See on Jas. i. 14. : 1 
lust of the flesh: gross and excessive pre 
mpurity, gluttony, drunkenness, &c. Cf. 1 Pet. ii, ar 
lust of the eyes. This phrase only occurs 


1 wa:dia, 

































I JOHN 2. 17, 18 299 


5 of the world. And the world passeth away, and the 17 
lust thereof; but he that doeth the will of God abideth 
for ever. 

- Little children, it is the last hour: and as ye heard 18 
that antichrist cometh, even now have there arisen many 


q 





‘certain-and exact parallel to it is quoted. As ‘lust of the flesh’ is 
sinful desire excited by excessive and morbid cravings of the body, 
and perhaps.the unredeemed nature generally, ‘lust of the eyes’ 
will be sinful desire excited by the sight of attractive objects, 
including all forms of covetousness ;: cf. the Tenth Commandment. 
Westcott writes somewhat differently : ‘The “ wants” which man 
feels can be divided into two great classes, Some things he 
desires to appropriate personally ; some things he desires to enjoy 
without appropriation.’ The desire of the flesh embraces the one 
class (e.g. gratification of appetites); the desire of the eyes the 
other (e.g. pursuit of art as an end),’ 

the vainglory of life. ‘Vainglory,’ A. V. ‘Pride!,’ ostenta- 
tious and insolent display of ‘life,’ i. e. means of living, position in 
life, worldly advantages ; and the’ enjoyment of such display. The 
two ‘lusts,’ on the one hand, and ‘the pride ofife,’ on the other, 
express the attitude of the worldly man respectively to what he 
ants, and to what he has already got. 

17. the world passeth away. Cf. 1 Cor. vii. 31. 


ii, 18, 19. The antichrists. 

» You have not long to struggle, for the appointed sign of the 
"approaching end of the present dispensation has appeared in the 

: hape of false teachers arising in the church, and betraying their 
“disloyalty by separating themselves from us. 

q 18. itis the last hour. See on Jas. v. 3, 7, and cf. Heb. i. 2; 
at Pet. iv. 7. \ 
as ye heard that antichrist cometh. The term ‘antichrist’ 
occurs here, ii. 22, iv. 3; 2 John 7,and not elsewhere in the N. T. 
Antichrist is ‘one who, assuming the guise of Christ, opposes 
‘Christ*,” a development of the pseudo-Christ of Matt. xxiv. 24; 
Mark xiii. 22. ‘Ye heard’ refers to apostolic teaching, which 
is also illustrated by Matt. xxiv. 5, 24; John v. 43; Acts xx. 30 ; 
2 Thess. ti. 3; 1 Tim. iv. 1; 2Tim.iii.1. The Jewish apocalyptic 
literature taught that the establishment of the Messianic kingdom 
ould be preceded by a period of great distress and spiritual 
‘corruption (Dan. vii. 7, &c.), in which evil potentates would arise 
“as champions of sin against God. - 





1 Gdaoveia, * Bios, R.V. ‘living’ in Luke xv. 12. 


® Westcott. 


300 “i! Oe 
antichrists ; whereby we kno m1 
19 They went out from us, but th 
they had been of us, they would I 
but “hey went out, that they might b 


2o that they all are not of us. 
21 from the Holy One, and ye know all 1 










































many antichrists: teachers, who us 
authority of Christ in support of practices | 2 
to his teaching. It is not clear whether * 
personal chamipion of evil, of whom the man 
the personificafion of the spirit by hich t! 
ef. 2 John 7. 
whereby we know. The appearance : 
a sign that a great spiritual movement has t So 
original force and purity, and needs renewal. — ; 
19. They went out from us. They arose 1 
had had Christian training ; and, at any 
the Christian life. They came from the 
follows, they seem to have severed them 
or from the fellowship of John and his fo 
sects arose towards the close of the firstc 
15, 20. 
they were not of us, &c. : they had 
heart, else they would have wished to re 
the Apostle: cf. John vi. 37, x. 28,29, 
that they might be made manifest. 
in the church, it was not easy to distinguish 
from other teachers : ef. 1 Cor. xi. 195. S00 
that they allare not ofus: R.V. marg., ‘th 
i. e. that not all those who are externally connec 
are really Christians. The A.V., ‘that th 
gives an impossible sense ; it implies that, 
christs’ were‘ of us.’ 


mr 
a) 


ii. 20-23. How the antichrist is known, — 
But I am confident that you will not be led 
are taught of the Holy Spirit; you will know 
these men, the denial that Jesus of Nazareth i 
and shews that they have no true knowledge 
20. ye have an anointing (chrisma), 
fellowship with Chmist, the Anointed One; are 
have nothing in common with antichrist, The ¢ 
anointing oil, here used as a figure for the Holy S 

the Holy One: either Christ (Mark i, 2 


; | I JOHN 2... 22, 23 301 


and the Son. Whosoever denieth the Son, the same 
hath not the Father: he that confesseth the Son hath 


or the Father (2 Cor.i. 21, ‘He that... anointed us, is God’; 
Heb. i. 9). 

_ know all things. So the Alexandrine MS. and the Codex 
Ephremi. Cf. verse 27; John xiv. 26, xvi. 13; and Jude 5 
Westcott explains: ‘Ye have potentially complete and certain 
knowledge: no false teaching can deceive you, if ye are faithful 
to yourselves.’ But the two et manuscripts, the Sinaitic and 
the Vatican, have ‘ye all know,’ i. e. ‘know the truth.’ 

_ 21. no lie is of the truth. Those who knew the truth would 
Tecognize its opposite, and would discern the true character 
of the false teachers: cf. iii. 19 and John viii. 44, 

_ 22. the liar ...the antichrist: not as the A.V., ‘a liar,’ 
antichrist.’ 

_ he that denieth that Jesus is the Christ. The Jews 
denied this; but this verse refers not to them, but to those who 
professed to be Christian teachers. Such teachers anticipated 
Tater Gnostics, who denied that the Christ ever really became 
nearnate ; Jesus, according to them, was not the Christ, but was 
merely possessed for a while by an ‘zon’ or Divine emanation. 
There was no union of the human and the Divine. Other Gnostics 
repudiated the O. T., and denied that the Christian Saviour was 
the Jewish Messiah. Cf. iv. 3; 2 John 7. 

23. Whosoever denieth the Son, the same hath not the 
Father. Without a Son, God would not be Father, and we 
should have no revelation of His Fatherhood. John xy. 23; 
} John 9. i 

he that confesseth the Son hath the Father also. The 
corresponding words in the A.V. are in italics, probably because the 
Greek clause translated by them had been omitted in the late 
Manuscripts on which the translators mainly relied; but the 
testimony of the early manuscripts, &c., shew that they were 
A part of the original text. It was accidentally omitted because it 
had the same ending, ‘ hath the Father,’ as the previous clause! 
Cf. iv. 15; John xiv. 7-10. Confesseth, from heart-felt con- 
viction. 



















1 * Also’ is not at the end in the Greek. 


F 22 


33 

































302 I JOHN 2. 


24 the Father also. As for you, tet a 
which ye heard from the beginning. 
heard from the beginning abide in you, » ye 

23 abide in the Son, and in the Father. Ar t nis 
promise which he promised us, th q 

26 These things have I written unto you cot 

27 that would lead you astray. And as fc . 
ing which ye received of him abid 
need not that any one teach you; igen 
teacheth you concerning all things, ai in ind i a 








ii. 24-29. The teaching of the Spirit, — ” 
Hold fast to the teaching, to the a 
you received when you became Chri 
written because I doubted either your lo 
but to warn you to exercise that discernme 
teachers. An intelligent loyalty will 
Master, and a holy life will establish } your ri 
of God. 

24. As for you: in contrast to the ileal : 
that... which ye heard from 
verse 7. ‘After ‘that’ the A. V. adds ‘¢ 
MSS. Cf. John xv. 7. 
25. he: Christ. rie, 
promised us. John iii. 15, &c. sa : 
have ‘you.’ / 
life eternal. Cf. John xvii. 3, ‘This is 
should know thee the only true God, and hi 
send, even Jesus Christ’; see also oni, 2, 
27. anointing. See on verse 20. on 
ye need not that any one teach you, &c. 
Jer. xxxi. 33, 34. Why then should the 
To confirm them against the false te; : 
and ‘to remind them that they needed no fres! 
to hold fast to what they knew, and seek th c 
in applying familiar truths to new circumst 
his' anointing. A. V., with some 
same? anointing.’ ret 
as his anointing teacheth ... and is 
‘so it is true.’ The exact reading and ti 
uncertain, but the general sense is clear. 


1 abrod, 


di 
ae 






























I JOHN 2. 28—3. 2 : 303 


before him at his coming. If ye know that he is 29 
righteous, ye know that every one also that doeth 
righteousness is begotten of him. 
Behold what manner of love the Father hath bestowed 3. 
upon us, that we should be called children of God: and 
‘such we are. For this cause the world knoweth us not, 


b cause it knew him not. Beloved, now are we children 


that the readers may obtain true guidance from the indwelling 
Spirit. 
_ ye abide in him. R.V. marg., ‘abide ye.’ The Greek 
word is ambiguous, and may have either meaning. 

_ 28. if he shall be manifested. The A. V., ‘when he shall 
appear,’ is a literal rendering of a reading found in inferior MSS. ; 
but it also gives the sense of the true reading better than the R.V. 
he Apostle does not mean to imply any doubt as to the certainty, 
but only as to the time and circumstances of the manifestation—‘ If 
the time of Christ’s manifestation should arrive.’ 

_ coming: parousia. See Jas. v. 7. : 

| 29. yeknow. R.V. marg., ‘know ye’: cf.onverse27. They 
might know that the children of God would resemble their Father, 
and thus they might test both themselves and the false teachers, 
Cf. iii. 7, ro. 


) iii. 1-3. The children of God. 

_ For the Divine Father, in His great love, has not only called us 

His children, but also made our sonship a reality. Hence men 

who live to themselves and not to God are as little able to 

understand us as they are to understand Him. But to us our 

present sonship is an earnest of closer likeness to Christ in 

the day when ‘we shall see him as he is.’ This great hope 

encourages us to strive now after that holy life, to which we are 

ally to attain, ) 

1. the Father ... children of God. God is ‘ Father’ not only 

in relation to Christ, but also to Christ’s people. Cf. on John i. 14. 
. and such we are. Omitted by the A. V. with inferior MSS. 

f, John i. 12; Rom. viii. 14-19; Gal. iv. 5-9. 

_ the world.- See on Jas, i, 27. 

_ because it knew him not. ‘Him’ is God revealed in Christ : 

ef. John xv. 18, 19, xvii, 25. 































304 I JOHN 3. 3-5 


of God, and it is not yet made mar 
be. We know that, if he shall be m 
3 be like him; for we shall see him 


4 self, even as he is pure. Every one rat ¢ 
5 also lawlessness: and sin is lawlessness. 


2. it is not yet made manifest what 
be like him. At first sight it might 
‘children of God,’ the readers had ssid 
erfection and blessedness, But Isa, vi. 
better than of sons and of daughters.’ ‘The Apost 
indeed ‘children of God,’ but by no naaed f 
and obedience. There is therefore ; 
a sonship like that of the ‘only begotten Son ¢ 
realize the ideal of the relationship of a —_ 
Rom. viii. 29; Phil. iii. ar. 2) 
We know. A. V., ‘but we know,’ with inferior 
if he shall be manifested. R. V. marg., if 
fested. The subject is not expressed in the G 
from the context, we may translate either ‘he’ 
supported by ii. 28 (which see), whee 
the subject is clearly ‘he’; and we 
gives a sense required by the or 
Although ‘it’ is suggested by the p ae 
made manifest,’ ‘it’ gives a very poor sense. _ pigs ir: 
we shall see him even as he is, (Ch rC i 
iii. 3, 4. SS a OF 
3. that hath this hope sct on him. It is. me pe v 
suggested by man’s own desires, but is 
purifieth ... pure. See on Jas. iii. 17. 
he!: Christ, a specially emphatic term in 
which we have no equivalent. —— 
__ | 
iii. 4-8. ~The Christian does not live in sin, ~ 
You know what a holy life is; let no : 
juggle with your consciences, or to believe. 
condemns is consistent with loyalty to Christ. 
knowledge of the contrast between right an 
Christ and Satan. 2) ae 
4. sin is lawlessness. The A.V., ‘sin is th 
the law,’ is misleading; it suggests that the cla 
of sin, whereas the Apostle means that sin 


— 





1 excivos, 


I JOHN 38. 6-9 — 305 


that he was manifested to take away sins; and in him is 
o sin. Whosoever abideth in him sinneth not: whoso- 6 
ever sinneth hath not seen him, neither knoweth him. 
“My little children, let no man lead you astray: he that 7 
‘doeth righteousness is righteous, even as he is righteous : 
+ e that doeth sin is of the devil; for the devil sinneth 8 
from the beginning. To this sie was the Son of God 
“manifested, that he might destroy the works of the devil. 
Whosoever is begotten of God doeth no sin, because his 9 





“teachers maititained was consistent with obedience to Christ, was 
“invariably a breach of his law. A state-of sin involved defiant 
‘rebellion against him. Occasionally it has been maintained that 
sin was a matter of indifference to the believer who was one with 
“Christ; but the. danger indicated here more often takes the form 
_ of an attempt to persuade oneself that particular sins are justifiable. 
‘Cf. v. 17; Rom. iv. 15. 
__ 5. to take away. R.V. marg., less probably, ‘to bear,’ Cf. 
John i. 29. 
sins. A, V., with some ancient authorities, ‘ our sins.’ 

_ inhimisnosin. Cf. 2 Cor, v.21; Heb. iv. 15. 
' 6. sinneth: habitually, lives.a life surrendered to sin. Cf. ii. 4; 
g John 11. - 

knoweth. R. V. marg. ‘hath known,’ 

_.%. My little children. The ‘ My’ of the R.V. indicates that 
‘the phrase translates a different Greek word’ from that? rendered 
‘little children,’ which latter, the less affectionate of the two, is 
Tead here by the A. V., with some ancient authorities. 

he that doeth righteousness, &e. CE. li. 29. 
viii. 44; Acts xiii. 10. The influences which control hig life 
“emanate from the powers of evil. 
5 from the beginning: of history in Gen. iii. 
,. _ that he might ——— the works of the devil. Cf. Heb. 

i. 14. 
> iii. 9-12, Mutual love the mark of the children of God. 

- Your conduct will-shew whether you are children of God, or of 
‘the devil. The infallible token of righteousness is love for the 
brethren ; on the other hand, hatred shews that righteousness is 
absent, as in the case of Cain. 

8. is begotten. The Greek implies ‘has-been made and 
remains a child of God.’ Cf. v. 18. 


1 rexvia, 2 radia, 





13,14 Marvel not, brethren, if the” 


« aa 
306 I JOHN 8. 104 


seed abideth in him: and he. 
10 begotten of God. In this the childre 
fest, and the children of the devil : 1 
righteousness is not of God, neither 4 
1 his brother. _For this is the mess 





























And wherefore slew he him? 


evil, and his brother’s righteous. 34 : 


know that we have passed out of death 


active, grows, and prevails more and “ont Cc 
doeth no sin. . . cannot sin. 

a child of God, according to the Divine 
Sin is due to the dying life of ‘the ry 
gradually eradicated. ‘ 
10. he that loveth ... his brother. Act 
ness, which, however, is often evaded. — 
a Christian’ sometimes comes to mean ad ch 
11. the message. Cf.i.s5,ii.7. 
12. Gain. Cf. Heb. xi.4; Juderrn 
of the evil one: though he was the 
who were the immediate creation of God. 
ancestry are quite distinct. Cf. verse 8. 
~ his works were evil. Thisis clearly i 
in Genesis; but it is no longer possible to 
according to that narrative, the evil of C; 
righteousness of Abel’s, consisted. et 


iii. 13-18. Love and hatred. 
Hence it is natural that the unrighteous w 
But, within the church, the mutual love of 
that they have entered into the new life of 
is a token of spiritual death. Hatred would fai 
life, but love lays down life for the brethren, a 
Christ. How much more then shall we 
relieve poverty and distress? True love is shey 
not merely by words. coe 
13. the world hateth you. Cf. John xv 
a Tim. iii. ra. ~*~) 
14. We know, &c, Cf. ti.g tr. 


































I JOHN 3. 15-19 3°7 


we love the brethren. He that loveth not abideth in 
death. Whosoever hateth his brother is a murderer: 15 
and ye know that no murderer hath eternal life abiding 
1 him. Hereby know we love, because he laid down 16 
his life for us : and we ought to lay down our lives for the 
brethren. But whoso hath the world’s goods, and be- 17 
holdeth his brother in need, and shutteth up his com- 
passion from him, how doth the love of God abide in 
him? JZy little children, let us not love in word, neither 18 
With the tongue; but in deed and truth. Hereby shall 


| Se that loveth not. A.V. adds ‘his brother,’ with some 
mcient authorities. The Christian would associate chiefly with 

b rethren, and temptations to envy and malice would arise out of 

such intercourse ; successful resistance to such temptations would 

prove the indwelling of the Divine life, which would lead to love 

of mankind as well as of the brethren. 

: 15. Whosoever hateth his brother is a murderer. Cf. 


no murderer hath eternal life. Cf. Gal. v. 21; Rev. 


_ 16. Hereby know we love. Christ’s sacrifice of himself is at 
bnce a revelation of perfect love, the love of God, and a standard 
for human love. Cf. John i iii. 16. 

17. the world’s goods. The necessaries, comforts, and 
luxuries of material life. The word? translated ‘goods’ is ren- 
dered ‘living’ in the parable of the Prodigal Son, Luke xv, 12: 
‘He divided unto them his living.’ Cf. ii. 16. 

beholdeth: looks on unconcerned, or even with curious 


{ 18. let-us not love in word, neither with the tongue. Not 
merely with words that come only from the lips outward. 


‘il. 19-24. How we may know that we are in Him. 

The consciousness of genuine love assures us that our lives are 
urrendered to the truth of the gospel; and, in spite of our con- 
Sciousness of sin, enables us to rest in confident trust on the 
nfinite resources of God’s power and wisdom. But a good 
onscience, due to loyal obedience, enables us to lay our needs 
boldly before God, and to believe that He will satisfy them. His 
aw is summed up in faith in Christ and love to man. The proof 





20 


y+ =e 
- i 


308 I JOHN 8. 4 












































we know that we are of the truth, 
before him, whereinsoever | our 
God is greater than our heart, an 
Beloved, if our heart condemn us nk 


that we are in Christ, and he in us, lies in 
our possessing his spirit. 
19-21. The connexion of thought in 
obscure and is matter of much contro 
not space to enter. Only the most pre bi 
given. hack 
19. Hereby, Inthe ‘love... in deed ar 
the previous paragraph, cf. verse 14. 5 
refer it to the. power and knowledge of | 
20. According to the latter view, our a 
on God's ‘ efficacious grace,’ an idea foe 
from the context. ae. sd 
shall we know. +,» Wi ome 
know.’ 
we are ofthe truth. Our lifeisii 
by Christ who is the truth, 3 
19, 20. shall assure (i, ‘pers 
him, whereinsoever our heart conde! 
distressed by the consciousness of sin, b 
done away with, our hearts will be assure 
literal rendering ‘ persuade’ is taken, thes 
suggest what it is we are persuaded of. - 
‘him,’ and begins a new’ sentence, 
us’; a rendering due to the omission, W 
ties, of ‘ because’ after ‘ condemn us.” 
because God is greater than our 
things. God's infinite power and knowle 
loving purposes will not be baffled by 
hearts. The verse refers to Christians ¥ 
eousness are hampered by their -contimti 
the idea is the complement of that in x Cor, 
21. if our heart condemn us not. Ih 
mercy and power reassures the penitent 
ness of growth in righteousness embol plies 
fellowship with Him. 
“To those who fall, how kind “ 
How good to those who seel 
But what to those who find? 
Nor tongue nor pen can ree, 


' Holtzmann, &c. 


F 








is I JOHN 3. 22—4. 1 ao 


oward God; and whatsoever we ask, we receive of him, 22 
because we keep his commandments, and do the things 
that are pleasing in his sight. And this is his command- 23 
Ment, that we should believe in the name of his Son 
Jesus Christ, and love one another, even as he gave us 
mmandment. And he that keepeth his commandments 24 
bideth in him, and he in him. And hereby we know 
at he abideth in us, by the Spirit which he gave us. 
_ Beloved, believe not every spirit, but prove the spirits, 4 


22. we receive of him, because we keep his commandments. 
Obedience harmonizes our lives with God’s purpose and methods, 
and we receive the blessings which spring from such harmony. 

Sf. v. 14; Mark xi. 24; John ix. 31, xiv. 13, xv. 7, Xvi. 23, 24. 
23. Cf. ii. 7, 8; John vi. 29. 

_ 24. hereby. Ambiguous, as in verse 19; it probably refers, as 

there, to the mutual love previously mentioned as the ‘ command- 

ri what we thus know is that God abides in us through the 
P 


irit, Others refer ‘hereby’ to the gift of the Spirit. The fact 

t we have received the Spirit enables us to know that God abides 

us, i.e. the spiritual impulses of the Christian life to prayer, 

c., assure us of the indwelling Divine presence. Cf. John xiv. 
23, xv. 10; Rom. viii. 9. 
_ iv. 1-6. The false prophets. 
~ Not all who claim to speak by the Spirit are to be accepted; 
there are false prophets, apostates who have left the church for 
the world. The teacher who is inspired by the true Spirit may 
be known by the token that he teaches, that Jesus is both the 
Christ and true man; the true believer may be known by the faet 
that he is in fellowship with the Apostolic Church, verses 2,6. For 
the false prophets deny the reality of the Incarnation, in the spirit 
of antichrist. You have defeated their attempt to dominate the - 
ehurch, and they have turned to the world, to which they properly 
belong. 
1. prove the spirits: i.e. test the claims of those who profess 
to be inspired teachers ; they may indeed have an inspiration, but 
it may be from Satan. The Teaching of the Twelve Apostles», ch. 
xi, says, ‘Not every one that speaketh in the spirit is a prophet, 
but only if he have the ways of the Lord;’ and gives as the 
marks of the false prophet doctrines differing from those of the 











~ CE p. ¥7- 


310 I JOHN 4 































2 are gone out into the ae Hei 
of God: every spirit which confes 
3 is come in the flesh is of God: and é€ 
confesseth not Jesus is not of God: 
of the antichrist, whereof ye have 
4 and now it is in the world already. 
little children, and have overcome 
5 is he that is in you than he that is in ‘ 


Teaching—requests for money and exort 
hospitality. Cf. 1 Cor. xii. 3, 10; Rev. ii. 2. 
false prophets. Cf. ii. 18; Matt, ate 
2 Pet. ii. 1; 2 John 7. 
gone out: from the church. 
into the world: in the limited and sp 
outside the church, opposed to God and B 
2. Tommy Carine 12 poe £8 Se 
strongly supported, would give the rend 
as Christ, come in the flesh.’ The curren 
which it was specially needful to protest, w 
(Christ only seemmgly incarnate), which denied th 
man, and asserted that he only assumed fo: 
body of Jesus. Cf. v. 1. e. 
3. confesseth not Jesus. The Latin 
for ‘ confesseth not,’ a word! which R.V. 
and Westcott explains, ‘separates the divine fro 
divides the one divine-human Person.’ A. V., 
authorities, reads ‘that Jesus is come in ‘the f 
certainly the meaning. . 
this. The spirit which denies the Inca 
antichrist. Cf. ii. 18, 22. 
ye have heard that it cometh. Cf. ii, 18; 
it is in the world. Here, as through 
‘world’ is the world of evil men. Cf. verse 1. 
4. have overcome them: i.e. the false | 
believers, apparently, had successfully resisted 
win the church to their errors. Cf. v. 4. Fae 
he that is in you. The Spirit of God or ¢ Chr 
he that is in the world. The spirit of Sa 
Cf. John xii. 31, xiv. go, xvi. 11; 1 Cor. ii. 12 
5. Cf. John iii, 31, xv. 19, xvii. 14. : 


» Aver. 
























I JOHN 4. 6-10 31 


are of the world: therefore speak they as of the world, 
d the world heareth them. We are of God: he that 
oweth God heareth us; he who is not of God heareth 
us not. By this we know the spirit of truth, and the 
spirit of error. 

Beloved, let us love one another: for love is of God; 
‘and every one that loveth is begotten of God, and 


‘in us, that God hath sent his only begotten Son into the 
world, that we might live through him. Herein is love, 





5, 6. the world heareth them ... he that knoweth God 
heareth us. There was open opposition between ‘them,’ the 
false teachers, and ‘us,’ the true disciples of the apostles; and the 
' true believer is known by his fellowship with ‘us.’ Cf. John viii, 
a7, X. 27; 2 Cor. x..7: 

6. the spirit of truth. Cf. John xiv. 17. 


iv. 7-10. Love, the token of sonship. 

But correct doctrine and church membership are only external 

“signs; the essential characteristic of true religion is love. He 

that loveth is a child of God, and knows Him as only His children 

ean ; for God is love, and the source of love. He has shewn His 

love by sending His Son into an evil world to make atonement for 

its sins, and has thus called forth our love towards Himself. 

7. that loveth: is in the habit of loving; has love for the 

guiding principle and ruling force of his life, 

; begotten of God. Cf. iii. 9. 

¢ 8. knoweth not. More literally, ‘knew not,’ never attained to 
any real knowledge of God; ‘has not known God.’ Cf. iii. 6. 

i God is love. Cf. verse 16 andi. 5. 

9. inus. R. V. marg., ‘in our case.’ 

only begotten!. Only elsewhere of Christ in N. T., Johni. 

14, 18, iii. 16, 18; Paul (Rom. viii. 29, &c.; cf. Heb, i. 6; Rev. 

i. 5) speaks of Christ as ‘first-born®.’ Cf. iii. 16; Rom. v. 8, 
viii, 32. - 

E into the world. As before, the world of evil, alienated from 

_and hostile to God. 

that we might live through him. Cf. v. 11. 





2 mpwrdToKos. 


1 povoyert. 


“knoweth God. He that loveth not knoweth not God; 8 
for God is love. Herein was the love of God manifested 9 


312 I JOHN 4 ; 
not that we loved God, but pr 
11 Son ¢o be the propitiation for our s 
12 so loved us, we also ought to lovely or ne 
hath beheld God at any time: if w 
God abideth in us, and his love is 
13 hereby know we that we abide im hi 
14 because he hath given us of his Spi 
beheld and bear witness that the J 
15 Son Zo de the Saviour of the wonidel 
confess that Jesus is the Son of od, 








































10. not that we loved God, but thi 
love was not suggested by any love on : 
but was original and spontaneous, the soure 
verses 19, 20; John xv. 16. 

propitiation. See on ii. 2. 


iv. 11-16. Signs that we are in Him, 
Moreover, God’s love, thus shewn, i 
should strive to attain in our love to on 
love assures us of the presence within 
whom we have seen manifested in Jesus: 
who recognize that Jesus is the Son of Ge 
11. Cf. John xv, ra. aod 
12. No man hath beheld God. Cf. J 
In the light of verse 20, the connexion s 
immediate outlet for love towards an ii 
earthly children’. Cf, Matt. xxv. 40, 45. — 
his love is perfected. Cf. ii. 5. * 
‘love to Him,’ or ‘love inspired by Him.’ 
13. because he hath given us of nie Oy ; 
by mutual love, cf. iii. 24. 


1, LAs os i os 
the Saviour of the world. Cf. John iii, £ 

15. Whosoever shall confess that Jesus‘ 
Cf. v. 5. Parallel to verse a, ii. 22, 23, Vv.” 
emphasizing the Divine nature of Christ. 
hath seen, must be known through the & 
who fail to recognize God in Jesus cannot knot 
x. 9. ss 


ve: 


-TJOHN 4: 16-20 313 





* love which God hath in us. God is love; and he 
that abideth in love abideth in God, and God weideshis in 
him. Herein is love made perfect with us, that we may 
have boldness in the day of judgement; because as he 
is, even so are we in this world. There is no fear in 
love: but perfect love casteth out fear, because fear hath 
punishment ; and he that feareth is not made perfect in 
love. We-love, because he first loved us. If a man say, 


16. inus. R.V. marg., ‘in our case.’ 
God is love. Also in verse 8. - 
abideth in God. So ii. 6, 28. 
God abideth in him. So verse 12; the two ‘abidings’ are 
also combined in iii. 24. 


: iv. 17-21. Love to God and man casts out fear. 

As regards the future, we can await the Day of Judgement in 
confidence, because we share with Christ and his church mutual 
love'to one another, and a common hostility to the world of evil. 
This love, whose source is God, delivers us from all fear of 
punishment, and is the only true love. For, according to the 
express word of Christ, he who does not love his brother, and yet 
professes to love God, is a liar. 

17. love made perfect with us: i. e. on our part, as A. V. ‘our 
ove: 
; boldness in the day of judgement. Cf. ii. 28, iii. 19-21. 

as he is, even so are we in this world. They share alike 
Christ’s attitude towards the world of evil, his separation from its 
corruption, and the hatred of the world towards him. Cf. iii. 13, 
iv. I. 

18. fear hath punishment’. The context requires some such 
statement as, ‘ Fear springs from the consciousness that punishment 
is deserved, and from the expectation that it will be inflicted ;’ 
probably this is the general sense of the clause, although ‘fear 
hath punishment’ does not seem quite equivalent to this. Of 
course fear is in itself a form of suffering, and, when it arises 
from anticipated chastisement, is a foretaste of retribution. But 
this hardly seems to be the meaning of the Greek, neither does it 
suit the context. The words are somewhat obscure. 

19. We love. Some authorities add ‘ Him’ or ‘God’; but the 
following verse requires the general statement. ‘ 
‘because he first loved us. Cf. verse ro. 








1 géAaots, in the N: T., only here and in Matt. xxv. 46. 


i ie * 


him, and he in God. And. we know and have believed 16 


19, 20 


314 I ie: 4. ar 





































that loveth not his brother whom 
21 love God whom he hath not seen. 
ment have we from him, that he " 
his brother also, 
5 Whosoever believeth that Jesus is 
gotten of God: and whosoever loveth 
2 loveth him also that is begotten of him 
know that we love the children of God, 
3 God, and do his commandments. For th 


20. If a man say, I love God, and hatet 
a liar. Our love to God, being inspired t 
(verses 10, 19), cannot exist side by side wir 
Christians. Cf. ii. 4, iii, 17. 

- he that loveth not his brother whom 
Cf. verse 12. 

cannot love. According to some ancient 

can he love?’ * 

21. this commandment. Cf. iii. 23. ‘ 
his brother also. Love for the brothe 
profession of love to God; but the profession + 
feature which the brethren have in commie 
real, the common love to God, which draws #l 
will ‘lead them also to love one another. 


v. 1-5. Love, obedience, and faith, signs of 
We know that we are the children of God 
our elder brother, i.e. when we believe that J 
If we love the Son, we shall love and 
thus we shall know that we love His children. 
hard; for those who recognize Jesus as the 
a faith which can overcome the world of evil. _ 
1. Cf. iv. 2,7; Johni. ra, 13, xiv. 1, 9, yen 
2. we know that we love the children of G 
God (so far the converse of iv. 20), and do k i 
The last two clauses form a single compound S| 
love God, so as to obey Him.’ As He wills th 
the brethren, such obedience will ensure both ki 
the wisest and most beneficent behaviour 
shall be sure of loving them in the very best 
do. A.V., with some ancient - at ae 

S.> Ofaii. 55 ’ Matt. xi, go, and the next 9 


I JOHN 5. 4-7 315 






d, that we keep his commandments: and his com- 
andments are not grievous. For whatsoever is be- 4 
otten of God overcometh the world: and this is the 
ictory that hath overcome the world, evew our faith. 
And who is he that overcometh the world, but he that 5 
believeth that Jesus is the Son of God? This is he that 6 
came by water and blood, even Jesus Christ; not with 
the water only, but- with the water and with the blood. 
And it is the Spirit that beareth witness, because the 7; 


4. For whatsoever is begotten of God overcometh the 
world. God’s demands are not unduly exacting, because He 
supplies the grace wherein we may satisfy them; may resist 
emptation ; and may overcome the influences that try to hinder 
us. Cf. iv. 4; John xvi. 33. 
our faith. The devotion and trust which the believer feels 
towards God. ‘Faith’ only occurs here in this Epistle.” 
F 5. Cf. iv. 15, v. I. 
’ v. 6-12. The three witnesses. 
Jesus is the Christ who came by the water of baptism and the 
blood of the Passion; as to whom the Spirit; the water, and the 
blood.unite in a threefold testimony ; a Divine testimony far more 
credible than that of human witnesses. This testimony is to the 
effect that believers possess eternal life in Christ, and only in him. 
; 6. Thisis he. The Apostle reminds his readers that the Jesus 
of whom he is speaking is Jesus of Nazareth, who was shewn by 
the circumstances of his life fo be the Messiah. 
_ Water and blood: the Baptism and the Crucifixion. There 
is probably no reference to the flow of water and blood from his 


ee side, John xix. 34. 





not with the water only: in opposition to false teachers, 
ho asserted that the Christ took possession of the human body 
f Jesus at his Baptism, and left it before his Crucifixion. 
with the water (‘wice)... with the blood. R.V. marg., 
Gr. ‘in', for each ‘with.’ The water and the blood are 
ought of first as the means through which our Lord came into 
he full realization of his Messiahship, and then as representing 
he permanent conditions of his redeeming work, cleansing and 
erifice. 
7. (A. V., 6.) it is the Spirit that beareth witness. The 





: ' €v; the Greek for ‘ by’ (water, &c.) is dia. 


Re 







































~ y" 


316 I JOuN Bs 


8 Spirit is the truth, For there are 
the Spirit, and the water, and the 
9 agree in one. If we receive h 








inner witness of the Spirit comes to the 
receive it, and through them to others. 
the Spirit is the truth. eo 
_ xiv. 6. 
8. (A.V., 7; 8.) there are three who i 
appeal to three witnesses was suggested — 
requiring that a fact should be proved by © 
Deut. xvii. 6; cf. Matt. xviii. 16. “The water’ 
symbolize the events of Christ’s life, and he 
character ; and also the cleansing, inspir 
redemption which spring from his we 
a testimony to Christ. . 
the three agree in one: iit. ‘the thi 
one thing’; they unite in testifying to and 
of the claims of Christ. €%;,3 
This passage under the form in which it 
famous as ‘The Three Witnesses.’ The A, 
‘For there are three that bear record Sag 
Word, and the Holy Ghost: and these three ¢ 
three that bear witness in. earth), the spiri 
blood: and these three agree in one,’ 
have no equivalent in the original Greek t 
found in Latin patristic writings, and wer 
an expository expansion of the text during 
fifth centuries; they were then inserted in 
and Vulgate versions of the N.T. In the fi 
centuries they were interpolated into two 
Epistles, and into the Complutensian print 
Testament. Erasmus omitted the words it in| 
edition of his Greek Testament, but prom 
they could be found in any Greek MS. ; 
with the sixteenth-century MS, mentioned 
them, and thus they found their way into 
or received printed text, from which the 4 
Later still the words were interpolated in e 
versions of the N.T. They are absent from a 
of the N. T., except those mentioned above, a 
of the printed Complutensian text ; from the: 
versions; from all the Greek Fathers, ¢ 
writers w ho discuss Latin works containing 
the early, and many of the later, Latin Fath 
9. at we receive the witness of men, 
17, I e 


























I JOHN 5. 10-15 317 


witness of God is greater: for the-witness of God is this, 
that he hath borne witness concerning his Son. He that 
believeth on the Son of God hath the witness in him: 
he that believeth not God hath made him a liar ; because 
e hath not believed in the witness that God hath borne 
‘concerning his Son. And the witness is this, that God 
gave unto us eternal life, and this life is in his Son. He 
hat hath the Son hath the life; he that hath not the 
on of God hath not the life. 

- These things have I written unto you, that ye may 
now that ye have eternal life, eve unto you that believe 
‘on the name of the Son of God. And this is the bold- 
ness which we have toward him, that, if we ask anything 
"according to his will, he heareth us: and if we know that 


the witness of God is this, that he hath borne witness, 
-&c. The R. V. successfully reproduces the obscurity and ambiguity 
‘of the original Greek. The general sense is‘ The witness of God, 
he sum and substance of revelation, is a testimony to Christ and 
his gospel.’ The A. V., with inferior MSS., reads ‘ the witness 
ql ‘of God, which he hath testified. : 

e 10. the witness in him: the witness of the Holy Spirit to 
“his spirit; and the testimony of the spiritual experiences which 
come through faith in Christ. Cf verse 11. 

11. eternal life. See on ii. 25. 
this life is in his Sen. Cf. iv. 9; Johni. 4. 

12. Cf. John iii. 36, v. 24. 

v. 13-17. Intercessory prayer. 

I write to you who believe that you may know that you have 
eternal life, and may pray with confidence that you will be 
heard. Yet there are limits to the intercession you may make 
for sinners ; for some you may pray and obtain forgiveness, for 
others I cannot bid you intercede. 

18. These things. Either the whole letter, cf. i. 1, 2, or 
» what immediately precedes, verses 11, 12. Cf. John xx. 31. 
have I written unto you. A. V. inserts after these words, 

with inferior MSS., ‘ that believe on the name of the Son of God.’ 
- even unto you that believe. A.V. reads, with inferior 
_MSS., ‘and that ye may believe.’ 

14. boldness. Cf. iv. 17. 

14, 15. If we ask in submission to God’s will, we are sure that 


Io 


318 ; I JOHN 5 if 
he heareth us whatsoever we as! 
16 the petitions which we have 2 
see his brother sinning a sin not 


and God will give him life for th 
_ death. There is a sin unto death : 








































ness is sin; and there is a sin not ur 
18 We know that whosoever is beg 


He will listen to us; and that, when Hel 
our request. Cf. iii. 22. ‘v 
16. a sin not unto death ...a sin 
phrases are not explained by John, and a 
application of the obvious practical dis! 
grades of sin. They have been the ortgial 
and are the source of the technical classifie 
and ‘venial.’ A parallel distinction is 
xii. 31, 32; Mark iii. 29; Luke xii. 10, 
cluding even blasphemy against himself) ) 
and blasphemy against the Holy Spirit, w 
But the analogy is by no means clo a 
parallel is found in Heb. vi. 4-6, x. 26-29, 
sin is deliberate and ostentatious apostasy f 
as we may gather from ii. 18, 19, iv. 1-6,1 
from the Apostolic Church". Cf. 2 Johnze 
literally ‘tending to death,’ and does no 
death will ensue—the sin may not be pe 
may be checked before the result to which it t 
he shall ask, and God will give. R.V 
ask and shall give.’ Cf. Jas. v. 14, 15: — 
not ...doI say that he should ma’ 
vii. 16; xiv. 11. 
17. unrighteousness*: wrong done toa 
asin not unto death. A sin whi 
deliberate withdrawal of faith and obedi 
wilful abandonment of the attempt to live 
to the avowed choice of a life of alienation 
XV. 29-31. 
v. 18-21. Concluding summary. 
Finally, we summarize the truths which | thi 
to teach thus:—We know three things: ‘a hi 
moral ; (2) that we, the fellowship of the 1 


* Holtzmann. 2 mpds, 


I JOHN 5. 19-21 - 319 






ot ; but he that was begotten of God keepeth him, and 
the evil one toucheth him not. We know that we are 19 
of God, and the whole world lieth in the evil one. And 20 
we know that the Son of God is come, and hath given us 
n understanding, that we know him that is true, and we 
are in him that is true, ever in his Son Jesus Christ. 
This is the true God, and eternal life. Jy little children, 
guard yourselves from idols. 


bb» 
= 





on God's side ; and that those who oppose us are His enemies ; 
(3) that the Son of God was incarnate in Jesus, and revealed to 
us the true God, and brought us into fellowship with Him. 

- Having this fellowship with the true God, we must utterly 
renounce all worship of idols. 

18. sinneth not. Cf. i. 5—ii. 6, iii. 6-ro. 

' he that was begotten of God. The tense? is different from 
that * translated ‘is begotten.’ R. V. understands the former of the 
Christian, the latter of Christ. Cf. below. 

keepeth him: i.e. the Christian. A. V., with some ancient 










MSS., reads ‘ keepeth himself,’’a reading which implies that ‘he 
which was begotten’ is the Christian. Cf. Jas. i. 27. 
19. weare of God. Cf. iv. 4-6. 
world. See ii. 2, iv. 1. 
the evil one: Satan. 
20. the Son of God is come. Cf. ii. 22, 23, iii. 8, iv. 9, 15, 
» 1-5. 
understanding *. Cf. 2 Pet. iii. 1. 

him that is true, even in his Son Jesus Christ. This is 
the true God. This rendering identifies ‘ him that is true’ with 
Christ, and makes the passage the most explicit N.T. assertion of the 
deity of Christ. Cf. Johni. 1, xx. 28; Heb. i. 8. Inother passages 
which seem explicit in A. V. or R. V., Acts xx. 28; Rom. ix. 5 ; 
1 Tim. iii, 16; Titus ii. 13, either the text or the translation is 
doubtful. See also on 2 Pet. i. r. 

But even here the ‘his’ suggests the interpretation, ‘in him that 
is true, i.e. God, even as being in God’s Son ’—to be ‘ in Christ’ 
is to be ‘in God.’ Thus ‘the true God’ refers to the Father, or 
to the Godhead generally. Cf. John xvii. 3. 

For ‘ true *’ see on ii. 8; 
This is the true God, and eternal life. An elliptical way 














1 Aorist. 2 Perfect. 


* :avora, only here in the Johannine books. 
* ddndivos, 


320 y a OF 
of saying ‘ This, he re 


eternal life. 
21. guard - eniuniivas ae is. 
figuratively for all objects of desire ¢ 
from loyalty to Christ. This is a 6) 
modern times ; but in the original th 
Idolatry still flourished when the letter 
were tempted in many ways to enter 
it. Thus at the end of a letter de 
those who professed to be Christian te: 
by way of postscript, that his readers 
idolatry. 
A. V. adds ‘ Amen’ at the end of 
MSS. 















THE SECOND EPISTLE OF 


JOHN 


Tue elder unto the elect Jady and her children, whom 
I love in truth; and not I only, but also all they that 
know the truth; for the truth’s sake which abideth 
in us, and it shall be with us for ever: Grace, mercy, 
peace shall be with us, from God the Father, and 





1-3. Salutation. 
The ‘elder’ and those likeminded with him greet ‘the elect 
lady and her children’ in the fellowship of the truth. 
_ 1. Theelder. The Apostle John or, according to some, John 
the Presbyter '. 

The elect lady. Either an individual or a church”; cf, on 
I Pet. v. 13. ‘Elect’ refers to the Christian calling in either case. 

her children. The members of the church, if that view be 
taken; or if the ‘lady’ is an individual, still the members of the 
church in which she was prominent. 

1, 2. whom I love im truth... all they that know the 
truth ; for the truth’s sake. The ‘truth’ is the Christian faith 
as held by the Apostolic Church, in opposition to the adherents of 
the false teachers ; cf. verse 7. This ‘truth’ is the bond between 
the writer and those in fellowship with him, and those whom he 
addresses. Cf. tr John iv.6; 3 John ri. 

3. Grace, mercy, peace, &c. For the formula of salutation 
see on i Pet. i. 1. 

shall be with us. A. V., with inferior MSS., ‘ be with you,’ 
‘In imitation of the greetings in the Pauline Epistles. 





* pp- 84, 87. : 
* pp. 86f., others ‘the elect Kyria, or Electa Kyria.’ 


ALS 


‘ 
- 


I 
































322 Il JOHN 


si 
from Jesus Christ, the Son of the | 
love. 

4 I rejoice greatly that I have fo 
children walking in truth, even as 

5 ment from the Father. And now I 
not as though I wrote to thee an 
that which we had from the beginnii 

6 another. And this is love, that we sh 
commandments. This is the comm adn 
heard from the beginning, that ye § 

7 For many deceivers are gone forts fey aa 
they that confess not that Jesus Chris 


Jesus Christ. A. V., with some 
Lord Jesus Christ.’ , 
the Son of the Pather: emp ZiT 
books generally, the Divine sonship of ¢ 
4-11. Warning against false teachers. 
Continue in love to one another, and in o 
spite of false teachers who deny the reality 
From such keep entirely separate. Jo 
ordinary courtesies of life must be dispe: 


4. I rejoice greatly. So Paul ust 
from the opening salutation to some ¢ 
Cf, 3 John 3. 

I have found certain of thy child; 
The writer had been visited by some men ‘ 
which he was writing, and had found that they and h 
one in their views of Christian truth. Cf 3 John 3; 4 

we received commandment | Path 
partly explained in the next verse, chou out 
ment is thought of as embracing truth and 
life of thought and action. Cf. 1 Johniii. ivi ms 
is received ‘ from the Father’ through e 
the right of Christ to speak for the pes 
writer's teaching, his form of the Christian m 
authority of both the Son and the Father. 

5. See on 1 John ii. 7, 8, iii. 11, 2g. 

6. See on 1 John ii. 5, 24, v. 3. 

7. See on 1 John ii. 18-22, iv. 1-6, 
mosaic of phrases from the First Epistle. 


ae 


te ea 5 


II JOHN 8-12 323 





This is the deceiver and the antichrist. Look to yourselves, 

that ye lose not the things which we have wrought, but 
at ye receive a full reward. Whosoever goeth onward 
d abideth not in the teaching of Christ, hath not God : 
e that abideth in the teaching, the same hath both the 
ather and the Son. If any one cometh unto you, and 

bringeth not this teaching, receive him not into your 

house, and give him no greeting: for he that giveth him 

greeting partaketh in his evil works. 

_ Having many things to write unto you, I would not 


_ 8. Look to yourselves, that ye lose (R. V. marg., ‘ destroy’) 
not the things which we have wrought. The Christian life and 
faith of the readers were the work of the writer and those like- 
minded with him, i. e. of the apostles and their loyal disciples. 
The false teachers were men of influence and ability, and there 
was danger lest the readers should be led astray into errors which 
vould ruin their spiritual life. Some ancient authorities read ‘ ye 
have wrought’ (cf. Phil. ii. 12); with this reading the passage 
would mean that they were in danger of falling from the level of 
Christian life which they had reached, and of undoing the good 
effect of their influence on others. Cf. Gal. iii. 4; Heb. x. 36. 

ye lose ...ye receive. A.V., with inferior MSS., has ‘we 
lose . . . we receive.’ 

9. goeth onward!: i.e. treats the Christian revelation as a 
stepping-stone to more advanced doctrine. The reference 
‘ to teachers who anticipated the Gnostics in asserting that they 

had gone beyond the apostolic faith, and penetrated to deeper 
mysteries. R.V. marg., ‘taketh the lead,’ i.e, grasps at authority 

d dignity in the church. Cf. 3 John 9. A.V. reads ‘trans- 

esseth ?,’ with inferior MSS. 

_ the teaching of Christ. Cf. John vii. 16, 17. 

the teaching. A. V. adds ‘of Christ,’ with inferior MSS. 
10. receive him not into your house, &c. Tradition states 
that John refused to remain under the same roof with the Gnostic 
Cerinthus. 

q 


_ t2, 13. Conclusion. 

_ I hope to visit you soon, and speak with you further. The 
ildren of the * elect sister’ greet the ‘ elect lady.’ 
12. Cf. 1 John i. 4; 3 John 13. 





\ mpoaywv. 2 zapaBaiver, 


Io 


FE 


an es re 
324 aN Si ‘hk 
Le 





write them with paper and n 
you, and to speak face to face, 


13. thine elect sister. The ‘sis 
or a church, according to the view — 
‘children’ will be understood as in ver 


THE THIRD EPISTLE OF 
JOHN 


Tue elder unto Gaius the beloved, whom I love in truth. 1 
Beloved, I pray that in all things thou mayest prosper 
and be in health, even as thy soul prospereth. For 
I rejoiced greatly, when brethren came and bare wit- 
‘ness unto thy truth, even as thou walkest in truth. 





mw NS 








1. Salutation. 
The ‘elder’ salutes Gaius. 
1. The elder. See on 2 John r and pp. 87f. 

Gaius: a form of Caius, a Roman name as common as John 
‘Smith. In the N. T. Gaius is found as the name of ‘a Macedonian,’ 
Acts xix. 29; a man ‘of Derbe,’ Acts xx. 4; a Corinthian, Rom. 
xvi. 23 and 1 Cor. i. 14. There is no evidence to connect any of 
these with our Gaius. An early but doubtful tradition mentions 
a Gaius who was made bishop of Pergamum by John. 

whom I love in truth. Cf. 2 John tr. 


2-4, Commendation. 

I rejoice in thy fidelity, and pray that thou mayest be as 
prosperous as thou art loyal. 

2. A most unique testimony ; how few men would wish that 
their spiritual condition should be the measure of their health and 
prosperity. 

3, 4. I rejoiced greatly... my children walking in the 
truth. Cf. 2 John 4. 

8. ITrejoiced greatly, when brethren came and bare witness: 
i.e. on one special occasion, The R. V. marg., ‘I rejoice greatly, 
when brethren come and bear witness,’ implies that brethren were 
in the habit of oe to aud fro between the elder‘and Gaius, 
The Greek ? for ‘ eee or ‘rejoice’ is the same as in 2 2 John 4. 


4 1 éydpyy, 
















































326 III JOHN a ¥ 


4 Greater joy have I none than this, to 
walking in the truth. 

s Beloved, thou doest a faithful wor 
doest toward them that are brethren’ 

6 who bare witness to thy love before tl 
thou wilt do well to set forward on th 

, of God: because that for the 

8 went forth, taking nothing of the Gentiles. 


4. joy'. Some ancient authorities r 
greatest gift God has given him is the 
‘children,’ i.e. disciples. 

this, to hear of. (R.V. marg.) ‘These th 
hear’ is a literal rendering of the Greek, t 
is the idiomatic English equivalent. 


5-8. In praise of hospitality. 

I hear of thy hospitality to Christian t 
5. them that are brethren and 
brethren, travelling Christians who would b 

hospitality of their brethren in the to 
the itinerant preachers, called by the Teac 
‘prophets’ and ‘apostles,’ for whose enterts 
gives full directions. Gaius's ‘ faith 
hospitality. A. V., following inferior Ms 
and to strangers,’ as if two classes V 
6. love. Not as A. V., ‘charity.’ 
the church: to which the elder bele 
whom thou wilt do well to Set f 
The itinerant preachers were again visiting = 

Gaius belonged, perhaps in company ; 
letter. ‘Set forward® :’ ‘the word implie bot haf 
and escort on the opening of a journey‘ ;” | fA cts 
worthily of God: regarding the 
rendered to God. The phrase is common. if 
inscriptions (Deissmann, p. 248). 
7. for the sake of the Name: of Chri i 

A. V., in both passages, has ‘his name,’ with inf 
went forth: as itinerant preachers, 
taking nothing of the Gentiles: 
accept hospitality from unconverted nti 
more in need of entertainment from Christi 


1 yapar, 2 xdpw, 


* wporéurev, * Vaughan on Ror 


ought to welcome such, that we may be fellow-workers 
with the truth. 

I wrote somewhat unte the church: but Diotrephes, 
who loveth to have the preeminence among them, re- 
ceiveth us not. Therefore, if I come, I will bring to 
remembrance his works which he doeth, prating against 
us with wicked words: and not content therewith, neither 
doth he himself receive the brethren, and them that 


: III JOHN 9, 10 327 
. 





Gentile household involved contact with idolatry. The preachers 
would not wish to be under an obligation to the heathen whom 
they addressed; just as Paul declined help from many of the 
churches he founded, 1 Cor. ix. 18. 
8. welcome: recognize them as Christian teachers, and give 

them hospitable entertainment. 

such: itinerant preachers. 

fellow-workers with the truth: either literally as co- 
operating with the truth, regarded as a force acting on men; or 
as an elliptical equivalent of ‘ fellow-workers with us and you in 
spreading the truth,’ 


9-11. Denunciation of Diotrephes. 

I am coming to rebuke Diotrephes, who usurps authority and 
excludes true believers from the church. Do not imitate his 
wrong-doing. 

9. I wrote somewhat: perhaps the Second Epistle, ct. p. or, 
or some lost letter. Having addressed the church, as a church, 
tn vain, he now writes to Gaius personally. A.V., with inferior 
MS., omits ‘somewhat.’ 

the church: to which Gaius belonged. 

Diotrephes: ‘nourished by Zeus,’ probably a convert from 
heathenism and a presbyter or bishop of his church; nothing else 
is known ofhim. The term ‘ Diotrephes’ is found in Homer as an 


epithet ofkings and nobles. Diotrephes must have been a leader of 


the party opposed to the elder; there is nothing in the letter to 
indicate the character of this party. The general situation implied in 
the General Epistles suggests that it may have consisted of fore- 
runners of the Gnostics, but it may also have been purely local. 
loveth to have the preeminence. Diotrephes was prompted 
by personal ambition and a masterful spirit; the elder does not 
charge his opponent with false teaching (but cf. on verse 12), but 
with personal enmity. 
receiveth us not. He induced the church to which lie and 
Gaius belonged to refuse to accept the letter mentioned in verse o. 
10. the brethren: the itinerant preachers from the elder’s 


Io 


328 «TL JOHN 





































11 Beloved, imitate not that which is e i 
good. He that doeth good is of 
12 evil hath not seen God. Demetri 
all men, and of the truth itself: yea, ¥ 
and thou knowest that our witness is 
13 I had many things to write un 
14 unwilling to write ‘em to thee with | 
I hope shortly to see thee, and we s 
face. Peace de unto thee. The f 
Salute the friends by name. 


church who attempted to visit the church to 
Diotrephes belonged. Diotrephes induced his’ 
acknowledge them, and even, apparently, to e3 
He would not entertain, ‘ receive? the 
others to do so. In fact, he treated 
elder bade his followers treat mem 
2 John to. 
11. Cf. 1 John iii. 6, 9. 


12. Demetrius commended. 

12. Demetrius: obviously not the Dem 
name wasacommon one. Nothing else is known 
he may be mentioned as a conspicuous | 
to the elder's friends in contrast to Di 
been the bearer of the letter. In the la ce 
commendation of him was intended to D 
the opposition of Diotrephes, and secure a 
church. wets 
the truth itself: personified as t 
loyalty to itself; perhaps hinting that D 
so faithful. 


pa! 


13, 14. Conclusion. 
I will not write more, for I hope to visit you, ind 
on these matters. Greetings. but 
13,14, Cf. 2 John ra, rg. nage 
14. The friends. Not a general term 
but =‘our friends,’ those members in each @ 
who were in sympathy with the elder, as oppos 
of Diotrephes. This verse suggests that the la 
the church to which the elder belonged. 


THE GENERAL EPISTLE OF 


JUDE 





 Jupas, a servant of Jesus Christ, and brother of James, r 
to them that are called, beloved in God the Father, and 
kept for Jesus Christ: Mercy unto you and peace and 2 
love be multiplied. 


1-2. Salutation. 

_ Jude greets his Christian readers as beloved of God and kept 
secure unto the coming of Jesus Christ, and prays that the Divine 
blessings they enjoy may be multiplied. 

_ On the general form of the salutation see on 1 Pet. i. 1. 

| 1. Judas: A.V., ‘Jude.’ The name in the original is identical 
with ‘Judas’ in Judas Iscariot ; the ‘ Jude ” of the A.V. avoided an 
unpleasant association, Judas (Ioudas) is the Greek form of the 
0. T. Judah, usually, but perhaps incorrectly, explained as ‘praised’ 
or ‘ praiseworthy.’ Judah in the O. T. is the name of the tribe and 
nation, of the patriarch to whom the origin of the tribe was traced, 
and of various Jews of the post-exilic period. In the N.T. times 
it was a very common name, and was borne by several persons in 
the N.T. and Josephus; cf. p. 4. 

@ servant of Jesus Christ: so Jas. i. 1, which see. 

brother of James: i.e. James the brother of the Lord; 
See pp. 12f, 

q to them that are called. This description of the persons 
ddressed does not occur in any other of the General Epistles, 
ut is so used by Paul in the salutation of Rom. i. 6 and x Cor. 
i.2. In Rom. i. 1 he applies the term ‘called’ to himself. _ The 
phrase denotes Christians as those who have heard and obeyed 
God’s invitation to reconciliation and submission. On Rom. i. 6 
Sanday and Headlam paraphrase it ‘called out of the mass of 
mankind into the inner society of the church.’ 

beloved: A.V., ‘sanctified,’ with some inferior MSS, 

kept for: A. V., less correctly, ‘preserved in’; kept safely 













3 


































330 JUDE 3 a . a a 


Beloved, while I was giving all ailgence to 
unto you of our common salvation, I was const 


to write unto you exhorting you +3 coset : 
for the faith which was once for all delivered unto 


by the Father for Christ at his coming, the h 
regarded as always imminent. Thus, too, 's are 
keeps His people that they may attain to privileges, fuller 
blessing, and more effectual service rat Ar a wees 2 Suc 
prospects are held out to the readers > Curia 
to reject false teaching, and to remain fail ‘to ith 

2. Mercy, &c.: an expansion of the “Grace to.4 
and peace be multiplied,’ 1 Pet, i252 Pi ee : he 
additional ‘ mercy’ occurs in the immediate ype. ieee and 
in the greetings in 1 Tim i. 2; 2 Tim. : & 
church of Smyrna, giving an account of the mart 
opens with a similar threefold plessint ae poe 
of God the Father and our Lord Jesus st] <y, Peasy 
based on this passage. For ‘mercy’ see on Jas. ii. 13. 


on t Pet, i. 1. 1: Ha? 4. eae? 
+8! ED ae ure 








3, 4. Reasons for writing. ‘ 
I have been eager and prompt to write to you ; 
tion of which you and I are alike partakers, becau 
to exhort and encourage you to brace” ourselve 
more strenuous efforts for that truth which Chi 
for all to his church. For the warnings o! 
are being fulfilled, and there have crept th n 
men, who deny our Master by finding a pretext fe 
in his liberty which they claim to have 2 
(2 Pet. i. 5%.) diligence: zeal (. 
sieodigt and sbvesiiachis effort to realize it. : 
common salvation. Titus i. 4 pei of the fail th h ce ymir 
Paul and Titus. 
exhorting : the word (parakalon) includes the ic 
and ‘encourage.’ Jude’s readers were already oi 
he wishes to help them to hold out against t temptation : 
persecution. rine 
contend earnestly: Uf. ‘contend further 
i.e, strive afresh and with even greater en 
are pauses for rest, ‘ times of refreshing’ in the CI 
but they are always followed by a renewed “call a 





* For comparison of parallel passages in Jude ae 
synopsis, p. 58, and commentary on 2 Peter. | 


“JUDE 4 331 


- 


4 


saints. For there are certain men crept in privily, 
even they who were of old set forth unto this condemna- 
‘tion, ungodly men, turning the grace of our God into 


. 


‘Christian becomes more mature, greater claims are made upon 
him, and he needs to exercise to the full the larger measure of 
grace he has received. 

. the faith: here and in verse 20, the truths which are the object 
of our faith ; so often in the Pastoral Epistles, r Tim. v. 8, &c., and 
perhaps Gal. i. 23. See also on Jas. i. 3. 

once for all: there was no room for the innovations of ‘the 
ungodly men’ of the next verse. The principles of Christian truth 
and life were not a passing fashion, but permanent and irrevoc- 
able. Such verses as this, however, do not mean that Christians 
are always bound to use exactly the same terms and phrases, and 
practise just the same observances as the Apostolic Church. The 
essential principles are always binding, but the Holy Spirit guides 
each generation into an application and understanding of them 

‘suitable to its own needs. 

_ With 3° cf. Phil. i. 27, ‘ with one soul striving (as athletes) for 
the faith of the gospel,’ and 2 Pet. ii. 21, which see. 

the saints: Christians, the church. 
4. (2 Pet. i. 1-3.) certain men. See on 1 John ii. 18. 
of old set forth unto this condemnation. See onr John ii. 
18; but possibly Jude has in mind a passage in the Book of Enoch 
(see on verse 14), ‘ Judgement will come upon them, because they 

‘believe in the lust of their body and have denied the spirit of the 
Lord,’ lxvii. to, The reference, however, may be more general, 
i. e. ‘The men who are troubling you are the false teachers whose 
coming has long been foretold, and for whose sins there has been 
appointed the condemnation set forth in this letter.’ 

ungodly: a favourite word in Jude, verses 15,18; see on 
1 Pet. iv. 18. 

turning the grace of our God into lasciviousness. Grace 
transferred the control of life from external rules, especially those 
of Judaism, to the indwelling spirit of love and devotion to Christ. 

This Christian liberty, which the ungodly claimed fo possess, was 
made a pretext for following evil impulses; men professed to 
believe that these were due to that indwelling spirit. A similar 
perversion of truth constantly reappears in times of religious ex- 
citement, as for instance amongst the Anabaptists at the Reforma- 
tion. For ‘lasciviousness’ see on 1 Pet. iv. 3 

denying: i.e. by their conduct. They did not formally repu- 
diate Christianity ; the serious danger of their example lay in the 
fact that they professed to be faithful Christians, 





a i) 


nN 



















332 JUDE 5,6 


lasciviousness, and denying our only Master and | 
Jesus Christ. « pe eats ae 


Now I desire to put you in remembrane¢; though: 
know all things once for all, how that the Lord, h 


saved a people out of the land of Egypt, afterwarc 
de aroyen them that believed not. And bere whict 


our only Master. A.V., following inferior } 
‘ Master’ ( despotés) implies a "harsher and more 
than ‘Lord’ (kurios). ‘ Despotés .. . implies, on ray Ahir 
who uses it, a more entire prostration of self before the might 
majesty of God than Aurios would have done” (Trench, 5S; 
p. 95). Despotés is used of the Father in Luke ii. 27; ‘Acts iv. 
Rev. vi. 10, and is so taken here in the R 
Master, and our Lord.’ This view is fim. 
vi. 15, ‘the blessed and only Potentate’ (dhoastés, used oft th 
Father. R. V. text, following the dependent p: 
couples ‘Master’ with ‘Lord’ as also referring 
1 Pet. ii, 18, &c. (which see), it is used of the te a ee 


5-7. Ancient examples of the doom of the wicked,” 

I would have you learn from history the ¢ertain doom of suc! 
men, from the example of the destruction of the unbelieving 
Israelites, from the eternal captivity of the fallen , and fre m 
the overthrow of Sodom and Gomorrah, whose sins t thes 
men have imitated. 

5. thongh ye know all things once for a aa ; 
‘I can remind you, because—to make this pe ee 
know the manifold examples which history furnishes to ill 
my warning.’ A,V., with inferior MSS., reads ‘this’ for ‘all t ng 
In r John ii. 20 the R.V. text has ‘and ye know all “a 

the Lord. Some of the best MSS. rele ‘Jesus.’ Int 
x. 4 Paul says that the rock from which water flowed was 
Christ, and the N. T. often transfers to ‘the Lord’ S 
what the O.T. says of God; but all a os east 
supposition that Jude spoke of ‘Jesus’ as deli the I: 
from Egypt. In Ecclus. xvi. 6-14, the certain 1 the 
wicked is illustrated by the fate of the ‘giants,’ i, e. the fallen 
angels, Sodom and Gomorrah, and the Israelites in the wilderness ; Hy 
cf. Peer iii. 7-19. 
6. (2 Pet. ii. 4.) angels. In the very obseure =: 

vi. 1-4, we are told that the ‘sons of God’ took of th 
‘daughters of men,’ with disastrous results. From this the Be 
of Enoch developed an elaborate story of the fall of the angels: 
through lust. Paradise Lost is an independent treatment o 


JUDE 7,8 333 
















kept not their own principality, but left their proper 
habitation, he hath kept in everlasting bonds under 
darkness unto the judgement of the great day. Even as 
Sodom and Gomorrah, and the cities about them, having 
in like manner with these given themselves over to 
fornication, and gone after strange flesh, are set forth 
as an example, suffering the punishment of eternal fire. 
Yet in like manner these also in their dreamings defile 
the flesh, and set at nought dominion, and rail at 


idea of the fall of the angels, based rather on Luke x. 18 and 
Rev. xii. 7, 9 than on this passage. There is hardly a phrase in 
this verse which is not found in a similar context in Enoch. 

principality: arché, a term used in Exoch and Paul as a 
Synonym for, or a special order of, angels; here=the heavenly 
Status of the angels. 
everlasting: aidios, sometimes taken as. an adjective from 
Fades, the place of the dead, i.e. ‘the bonds of Hades’; 
apparently 2 Peter, which has ‘cast down to Tartarus,’ understood 
aidios in this sense, 
_ . (2 Pet. ii. 6.) in like manner with these. Gross and un- 
natural immorality was the sin which brought about the ruin of 
‘Sodom and of the angels ; and such, it is implied, was the sin 
of those whom Jude is denouncing. 

the punishment of eternal fire: i.e. fire which wrought 
irrevocable destruction, and (according to ancient views as to the 
phenomena of the district) left conspicuous traces as permanent 
monuments of the Divine judgement. Josephus (Jewish War, iv. 
8, § 4) says of the district of Sodom and Gomorrah, ‘It is... now 
entirely burnt up... even to this day the relics of the Divine 
fire...are to be seen there.’ But it does not seem that these 
supposed ‘relics’ are really traces of fire or volcanic action. 


_ 8-11. Examples of the sin of railing. 

These ungodly men are not only licentious, but rail at constituted 
authorities. They neglect even such examples of self-restraint as 
that of Michael in his controversy with Satan, and follow in the 
footsteps of Cain, Balaam, and Korah. 

8. (2 Pet. ii. 10.) Yet: in spite of the examples cited above, 

in their dreamings: i. e. in their empty dreams of perverting 
Christian faith so as to justify insolent self-indulgence ; the phrase 
qualifies all the rest of the verse. 

dominion: Auriotés, used by Paul, Eph. i, 21; Col. i. 16; and 


: 
: 
: 


7 


co 


334 
y dignities. But Michael the a 


by Origen, &c., of angels (so Lightfoot of 
this term here and the following. ns rd 
dignities: doxas, lit. ‘ glories,’ ere 
angels, perhaps regarded as the guard 
According to one interpretation they a 
1 Cor. xi. 10, which seems to say that Women sh 
Christian services ‘because of the ang 
quoted of the use of doxa for * angels.’ 
that blasphemy against angels would be 
licentious men as to call forth this emp 
Rev. ii. 1, &c., church officials are’ style 
kuriolés is simply ‘dominion.’__ P: ; 
where for angels, it refers to the const 
church (see also on verse 11). Men who 
principles of Christian morality and yet 
no choice but to attack its actual lead 
9. (2 Pet. ii. 11.) Michael the archa: 
where in the Bible in Dan. x, 13, 21, xi 
Israel against the angelic champions o} 
in Rev, xii. 7, as fighting for the saint 
plays a large part in Jewish and Chris 
Rabbinical tradition. In Zech. iii. 1, 2 
accuser, and the angel of the Lord as 
high priest; and the Lord says to Satan, 
This is sometimes supposed to be aan acid 
‘the body of Moses’ being a figurative ten 
body of Christ’ for the church, and Is 
Joshua. This view is most improbable 
ment of Alexandria, Origen, and other Te€ 
the incident is found in the Jewish apoe 
Assumption of Moses. According to Mr. 
work was probably written in Hebrew bety -L 
translated into Greek in the first century Ay ®& 
only in a few quotations and references? 
a large fragment of a Latin translation, Th 
not include the incident mentioned in this, 
in dispute was whether Satan should carry o 
or whether Michael should be allowed to 1 
Michael prevailed. Jewish tradition d 
Michael and Sammael, the angel of death, as to t! 
The illustration is ana fortior! argument a gail 
ungodly. ‘If an archangel maintaining ag 















































1 The ¢ Assumption of Moses, p. xiii. 
? Including those in Clement and Se 


JUDE 10, 11 335 


with the devil he disputed about the body of Moses, durst 
Be bring against him a railing judgement, but said, The 
‘Lord rebuke thee. But these rail at whatsoever things 
they know not: and what they understand naturally, like 
‘the creatures without reason, in these things are they 
destroyed. Woe unto’ them! for they went in the way 





courteous moderation to Satan, how heinous it must be for the 
ungodly, maintaining a bad cause, to rail at the authorities of the 
church.’ The illustration suggests another application, which, 
however, does not seem to have been in Jude’s mind, viz. ‘If an 
archangel refrained from personal abuse of Satan, Christian con- 
_troversialists should not rail at those who differ from them.’ The 
i strong language which Jude himself uses may at first sight suggest 
that he was more ready to commend the example of Michael to 
others than to follow it himself. But we must remember that Jude is 
not denouncing the ‘ungodly’ for differing from himself on obscure 
speculative doctrines, but for trying to find in Christian faith and 
privilege an opportunity and justification for gross-immorality. 
10. (2 Pet. ii. 12.) whatsoever things they know not: usually 
understood of the ‘ dominions’ and ‘dignities’ of verse 8; either 
angels, because sensual men would not have the spiritual gifts by 
which they would know about angels; or church authorities whom 
they did not ‘know’ in the sense of recognizing. But this clause 
may generalize 8», ‘they rail not only at persons above them 
in authority, but at truths above their knowledge,’ the latter being 
Christian truths they were too gross and selfish to grasp. Nothing 
could be true or reasonable which ¢hey could not understand. 
what they understand naturally. - Like mere animals, they 
could only take in the physical pain and enjoyment and such 
material effects of actions, and so, through eagerness after the self- 
indulgence that seemed open to them, they brought about their 
own destruction. 
iil. @ Pet. ii. 15.) went...ran...perished. These English 
tenses imply that the verse describes something that had already 
taken place; but the whole letter implies that the punishment of 
the ‘ungodly’ had not yet befallen them. Perhaps through the 
‘influence of a familiar Hebrew idiom, past tenses are used to 
express the certainty of a future event. ‘They have followed in 
the footsteps of Cain,’ &c., so much was past, ‘and are irrevocably 
involved in their punishment,’ 
_ Cain differed from Abel i in his mode of worship, and though 


* How is not clear, but this is plainly intended in the original 
narrative, and is assumed in all scriptural references to Cain, 


Il 


we 

































= te 
336 JUDE wits es 


of Cain, and ran riotously in the em 
hire, and perished in the gainsaying of 
are they who are hidden rocks im you 


he was in the wrong' he killed his t 
would gladly have killed Jude's 
ran riotously: “i. ‘have been poi 
wine, Luke v. 37; of shed blood, Luke 
abroad in our hearts,’ Rom. v. 3; he 
like wine gushing out of a burst sk 
themselves away through,’ i. e. became 
spilt wine. The same Greek w is Ise 
Ps, Ixxiii. 2 for a Hebrew word meaning 
in the error of Balaam for hire. E 
sin was his willingness to earn J 
gence, by cursing God’s people, 
of the ‘ungodly’ and its motive, 
mind, but probably we should t 
Balaam ' by which he deceived Israel ai 
immorality, Num. xxxi. 16. So Rey, ii. 1 
Pergamum, ‘some that hold the te ching + 
Balak to cast a stumblingblock before 
sacrificed to idols, and to commit forni 
should render freely, ‘They have come 
seduced by such rewards as Balaam 
offered to the Israelites.’ Balaam clai 
sought to make sinful gain from h 
‘ungodly * turned God's grace into la: 
in the gainsaying of Korah: t 
&c., i.e, a gainsaying like that of Korah, T 
church officials as Korah challenged bess 
Aaron, Num. xvi. 3 tes. _ 


12,13. Figurative description of the ungodly, 
Such men taint and mar the fellowsh 
is disfigured by blight and rotting veg 
ferment of foul waters, and the lurid gla 
these too their corruption is the more he rT b 
the form and profession of beneficence. | <a 
12. (2 Pet. ii. 13°, 17%.) hidden ve nv! 
peril of shipwreck of faith and chafacter, 
spilades, also means ‘blemishes,’ and is 
a couple of words, spilof and mémor, y 
and blemishes’; so here the A. V. and R 
love-feasts: only mentioned by name. 
2 Peter; but apparently the gatherings desi 

















JUDE 12 337 


ney feast with you, shepherds that without fear feed 





7-34 were love-feasts at which the ordinance of the Lord’s 
upper was observed. Tertullian, in his Defence of Christianity, 
ddressed to the Roman Government, about a.D. 197, gives the 
lowing account of the love-feast, ch. 39, ‘As it is an act of 
sligious service, it permits no vileness or immodesty. The 
articipants, before sitting down to supper’, taste first of prayer 
» God. As much is eaten as satisfies the cravings of hunger; as 
uch is drunk as befits the chaste. They say it is enough, since 
1ey remember that they must worship God even at night; they 
ik as those who know that the Lord is one of their hearers. 
fter washing of hands, lights are brought in, and each is asked 
» stand forth and sing, as he can, a hymn to God, either one 
om the holy Scriptures or one of his own composing—a proof 
f the moderation of our drinking. As the feast began with 
rayer, so also it is closed with prayer.’ But 1 Corinthians 
lainly tells us that at Corinth the love-feast had degenerated 
ito a scene of riot and drunkenness. The enemies of the faith 
onstantly alleged that the Christian love-feasts were occasions of 
le debauchery ; and it is to be feared that the Church of Corinth 
as not alone in affording some ground for such an accusation. 
hese social meals, especially at a time when wine was a common 
rink, would be an opportunity for the self-indulgence which the 
ingodly’ hankered after as one of the privileges of liberal- 
inded Christians. But, in their ordinary, legitimate form, these 
ve-feasts served the same purpose as the modern tea-meeting. 
ome of the Methodist churches, in imitation of primitive practice, 
ave social gatherings called love-feasts. 

' shepherds that ... feed themselves: a reminiscence of 
zek. xxxiv. 8, ‘The shepherds fed themselves, and fed not 
y sheep,’ where, as usually in the O. T., the-shepherds are the 
ilers, and the sheep, Israel. See on 1 Pet. ii. 25. The word 
sed implies that the ‘ ungodly’ set themselves up as teachers or 
uurch officials, and availed themselves of this position to live in 
xury. Such proceedings were so common in the early church 
at the Teaching of the Twelve, chap. xi, lays it down that ‘No 
rophet who orders a meal,’ i. e. directs that a love-feast shall be 
eld, ‘in the spirit, eateth of it, unless indeed he is a false 
rophet . . . and if any one, [professing to speak] in the spirit, 
ys, Give me money, or anything else, ye shall not hear him;’ 
it to the true prophet, i.e. preacher, they were to give liberally, 
rn, wine, oil, bread and meat, money and clothing (chap. xiii). 


‘ lit. ‘reclining,’ the attitude in which the Greeks and Romans 
ok their meals, Z 


Z 


338 JUDE # ; 







autumn trees without fruit, twice dead, plu 


13 the roots ; wild waves of the sea, foaming ad 
shame ; wandering stars, for whom the blackness of 
Such liberality would be a great opportunity for the | 
unctuousness of the ‘ ungodly.’ 

clonds, &c.: the figures emphasize the ‘idea that the | spre: 
fessions of the ‘ungodly’ held out a promise of 
ness, which their practice wholly belied. T we 
clouds coming up after a long drought, exci hopes rain, | 
but carried away again by the Sires ° ting 7 of ra 
autumn trees without fruit: The word for ‘autumn’ 
(phthinopérinos, cf. our phthisis) is only found here in the N.T., 
and means the late autumn, as a time of withering. The ‘un- 
godly’ were like trees which should have borne fruit, bas had sat, 
and were now past all hope of it. Oe 
twice dead. Not only dead, without leaves, for that year, 
and capable of reviving and bearing fruit another autumn ; but 
also dead in themselves, with no possibility of future life: often 
explained as figurative of the double death of body and soul, but 
only an emphatic way of saying that it was ee ee 
that these men would never be of any use whatever, 
plucked up by the roots. As in verse 11, presert sin 
future punishment are combined in the same picture. 

13. (2 Pet. ii. 17%) wild waves, &c.: a reminiscence m4 
Isa. lvii. 20, ‘The wicked are like the troubled séa ; for it cannot 
rest, and the waters cast up mire and dirt’; cf. also Isa. iii. 9, 
‘ They declare their sin as Sodom, they "hide it. ret Rays 
Phil. iii. 19, ‘Whose god is the belly, and whose glory is “a | 
their shame.’ yi aaa Asiaetigt u 

wandering stars (asleres planétat S,’ 
generally understood wae of comets, which for a time rush alo 
an-—apparently—erratic course and shine with great brillia: 
but are soon lost for ever in the darkness of space’. The 
planétat (wandering) was suggested by its ee. to. 
(error) in verse r1, ‘the error of Balaam/ 

The stars in ancient times were often thought of as specially 
connected with angels, sometimes almost as angels. The 
wandering stars imprisoned in darkness are a parallel to Sha 
fallen angels and their doom. The Book of Enoch speaks 
lack of rain, crops, and fruit, and of wandering penpals 
of sinners’; and refers to the imprisonment of the stars. 


but Jude would know. " nothi 

















' Many comets indeed return, 
of this, 


JUDE 1%, 15 339 


darkness hath been reserved for ever. And to these also 14 
Enoch, the seventh from Adam, prophesied, saying, 
Behold, the Lord came with ten thousands of his holy 
ones, to execute judgement upon all, and to convict all 
the ungodly of all their works of ungodliness which they 


ww 





14-19, The arising of the ‘ ungodly’ a fulfilment of prophecy. 

» Enoch prophesied that the Lord would come to punish ungodly 
men for ungodliness and blasphemy. These self-indulgent men, 
who rail at the authorities of the church, and curry favour with 
wealthy men for the sake of their money, are the fulfilment of 
this- prophecy. The apostles also prophesied that in the last 
times there should be mockers, living according to their own 
ungodly lusts. These sensual, unspiritual men, who ‘set one 
party in the church against the other, are the fulfilment of 
this prophecy. 

14. Enoch... prophesied, saying. The rest of verses 13, 14, 
is a loose and abbreviated quotation from the Book of Enoch, 
a collection of apocalypses written in Hebrew or Aramaic between 
B.c. 95 and A.D. 7o. In these apocalypses Enoch narrates 
various visions, including, amongst other things, the events of 
history from Adam to the establishment of the kingdom of the 
Messiah. It is quoted as Scripture in the Epistle of Barnabas’. 
It is extant in an Ethiopic version, and in portions of a Greek 
version. 

The use made of the Book of Enoch in this Epistle raises a 
difficulty as to the canon, or contents of the Bible. It has been 
argued that because Jude recognizes the Book of Enoch, either 
the latter should be included in, or the former excluded from, the 
Bible. But the fact is simply part of the evidence which shews 
that the canon of the O.T. was not fixed? by the N.T., but, 
like the canon of the N, T. itself, by the Christian Church. 

seventh: the sacred number, as in the case of the sabbath, 
the year of jubilee, &c. 

came: in the vision of the last day seen by Enoch. 

the Lord came with ten thonsands of his holy ones: 
borrowed from Deut. xxxili, 2, the blessing of Moses; the ‘ holy 
ones’ are the angels. 

15. Notice how the Book of Enoch harps upon the word 
‘ungodly,’ and thus probably suggested it to Jude as a suitable 
epithet for those whom he is denouncing. 





1 Mistakenly ascribed to him. 
? As far as it ever has been fixed, the Romanist O.T. still con- 
taining books rejected by Protestants. 


Z2 


18 


340 JUDE 16-18 


have ungodly wrought, and of all the hard things which 
ungodly sinners have spoken against him. These are 
murmurers, complainers, walking after their lusts (and 
their mouth speaketh great swelling words), shewing 
respect of persons for the sake of advantage. 

But ye, beloved, remember ye the words which have — 
been spoken before by the apostles of our Lord Jesus 
Christ ; how that they said to you, In the last time there 





16. (2 Pet. ii, 18.) murmurers.. This verse is aan in- 
tended to identify the ‘ ungodly’ of verse 15 with the men against — 
whom he writes. Murmurs against the heads of the church were 
really ‘hard things’ said ‘against’ the Lord their Mas who 
had inspired them. So, when Korah attacked Moses and 
Moses said, ‘Thou and all thy company are gathered together 
against Jehovah: and what is Aaron, that murmur against 
him?’ (Num. xvi. rr.) So Ignatius wrote, ‘ All of you follow the 
bishop as Jesus Christ followed the Father, and the presbytery the 
apostles, honour the deacons, as you would the command 
God’ (To Smyrna, viii). When teaching is inspired by the 
Holy Spirit, to attack the teacher is to assail God Himself. 
‘Saul, Saul,’ said the Lord, ‘why persecutest thou me?’ 
(Acts ix. 4.) Mgt 

complainers: /it, ‘finding fault with their lot in life.’ 

their mouth, &c. When it was safe to do so, they blustered, 
and bullied, and played the superior person, but they to 
rich men, and flattered them for the sake of dinners and 


17. (2 Pet. iii. 1, 2.) spoken pints Ai i a at 


apparently implying that the author was not an apostle, and 
that he wrote when their preaching was a thing of the past. 


18. (2 Pet. iii. 3.) how that they said. The N.T. does not 


contain any apostolic saying couched in exactly these words; 
the verse is probably a summary of more detailed teaching often 
repeated. ‘Said’ (elegon) means, strictly, “were in the habit of 
saying’; cf. on r John ii. 18. 

to you. The churches addressed had, magriok been 
ministered to by the apostles. 

In the last time. The early church looked for a lapbady 
close of the Christian era by the second coming of Christ; the 
years immediately before this would be ‘the time.’ The 
period when the ‘ ungodly’ and ‘ antichrists” came upon the scene 
was, however, really a ‘last time’; their appearance marked 
the close of the first great Christian epoch, that of special 
inspiration, They were the most obvious symptoms that the 





JUDE 1g, 20 341 


shall be mockers, walking after their own ungodly lusts. 
These are they who make separations, sensual, having 
not the Spirit. But ye, beloved, building up yourselves 





tide of spiritual force had begun to ebb, and that a reaction had 
set in, through which selfish and worldly motives would gain a foot- 
hold in, and sometimes control, the church itself. 

mockers. Those who ‘railed’ and ‘blasphemed’ would 
naturally pass to derision through their insolent assurance. 

19. These are, &c.: identifying the ‘ungodly’ with the 
‘mockers’ of the previous verse. 

they who make separations: the A. V., following i:ferior 
MSS., ‘separate themselves.’ ZThe meaning of the phrase is much 
disputed. It is stated that the word for ‘make separations’ 
_ (apodiorizo) only occurs once elsewhere in the whole range of 
Greek literature, viz. in a passage in Aristotle, where it means 
‘mark off by defining.’ Hence it has been understood here as 
‘those who indulge in a subtle casuistry of immoral definitions, 
and—in the light of the following words—distinguish the ‘ natural’ 
man from the ‘ spiritual,’ and claim as ‘spiritual’ men to be superior 
to the moral conventions which are binding on the ordinary 
natural man. This would be a perversion of Paul’s teaching 
as to the liberty of the spiritual man from the Mosaic law. ‘The 
spiritual man,’ they may have said, in the words of 1 Cor. ii. 15, 
‘is judged of no man.’ Paul himself had found it necessary to 
guard against such abuse of his teaching in Rom. vi. 

But the simpler word diorizé, in classical Greek both to 
‘separate’ and to make ‘definitions,’ occurs in the Greek version 
of Lev. xx. 26, in the sense of ‘separate, ‘I have separated 
you from the nations,’ Hence the compound word has been taken 
here as ‘those who separate themselves’; but the sin of these 
men consisted partly in their attempt to be in the church and 
make as much out of it as they could. 

As elsewhere, one feature of their iniquity always is their 
abuse of the powers of earth, or heaven, or both; and as they 
have been compared to Korah who stirred up sedition against 
Moses, it seems best to follow the R. V., ‘make separations,’ i. e. 
their attacks upon church authorities divided the community into 
parties siding with them and against them. 

sensuai: A. V., ‘natural’ (psuchichor),. See on Jas, iii. 15. 
Spirit (Pueuma). See ont Pet. iii, 18. 


20-23. Application. 

These examples from history and these warnings will guide 
you in your own life, and shew you how to treat the ungodly. 
As to yourselves, build up your character on the foundation of 

Ul 


19 


342 JUDE a1-a3 


21 on your most holy faith, praying in the Holy Spirit, keep 
yourselves in the love of God, looking for the mercy of 
22 our Lord Jesus Christ unto eternal life. And on some — 
23 have mercy, who are in doubt; and some save, snatching } 





your faith; not only pray, but pa the Holy Spirit inspire your — 
prayers ; commit yourselves to the safe-keeping of the Father, — 


and persevere in the expectation of enjo the loving-kindness 
of Christ—that so you may obtain eternal pains As for the un- 
godly ' and those who are deluded by them, expose and punish 
those who promote disorder in the church; save those whom 


can snatch from their influence, as from a - fire; and 
let your compassion watch for an opportunity of others ; 
but be careful lest, through your sympathy with their wretched- 


ness, you become in any way tainted with their impurity. © 
20. building up yourselves. Paul, 1 Cor. hr also sem 
of building upon the one foundation, Christ ; the idea here 
same. The ‘most holy faith’ is the object of faith, the person 
and work of Christ. On this they were to build character and _ 
a spiritual life, partly, no doubt, through mutual conference and / 
encouragement, he” jgotan SP 
20, 21. Notice the two parallel sets of three, the lars 4 a 
the Father, Jesus Christ ; faith, love, mercy, ° ~ 
mercy. See on verse 22, 
unto eternal life might be connected with ‘hecegsy your- 
selves’ or with ‘mercy’; or, as Jude has not shewn clearly what 
he meant it to qualify, we may suppose that this was the hope and 
object to which all the exhortations in verses are —— 
For ‘eternal life’ see on 1 John i. 2. tic gg 
22, 23. These two verses are given very differently in the ; 
various MSS. and versions, and we cannot be certain what it was 


te 3 


-< 


A hese 


that Jude originally wrote. The A. V., following inferior M 

has ‘And of some have compassion, making a difference: 

others save with fear, pulling them out of the fire, hating,’ &c. 

The R. V. text, ‘And on some have mercy, who are in doubt ; and 

some save, snatching them out of the fire; and on some have mercy 

with fear ; hating, &c. follows the two oldest MSS., the Sinaitic 

(x) and the Vatican (B). Instead of the first ‘have merey,’ the: 

Alexandrian MS. (A) and Codex Ephremi (C) have ‘ convict’ 
22. some ... who are in doubt (diakrinomenous): R.V. marg., 

‘ while they dispute with you.’ Diakrinomends is used in Jas. i. 6, 

&c., in the sense of ‘being in doubt’; but in Jude gin that of 

‘ disputing,’ and therefore probably in that sense here. + les 

$$ Eee 

* But see notes on verses 225 23. 





1) hile 
TiGSTIAY, «st 





— sa . 


a 


ee 


JUDE 24, 25 343 


them out of the fire; and on some have mercy with fear; 
hating even the garment spotted by the flesh. 

_ Now unto him that is able to guard you from stum- 
bling, and to set you before the presence of his glory 
without blemish in exceeding joy, to the only God our 
Saviour, through Jesus Christ our Lord, de glory, majesty, 





' The paraphrase given above is based on the translation, ‘And 
some convict as disputers’; &c. asthe R.V. Another rendering 
is, ‘And some convict, who are in doubt’; &c. as the R. V.; ie. 
those who hesitate may be recovered by shewing them their true 
position; others, more deeply involved, must be rescued by 
prompt and strenuous efforts ; others are beyond the reach of any 
active intervention, but may yet be objects of compassion, and, 
therefore, if opportunity offers may be encouraged to repent 
and hope for forgiveness. 
_ 23. snatching them out of the fire... the garment spotted 
by the flesh: perhaps reminiscences of Zech. iii. 2, 3, ‘Is not this 
[the high priest Joshua] a brand plucked out of the fire? Now 
Joshua was clothed with filthy garments.’ 
hating, &c. Even in our anxiety to rescue sinners we 
must not dwell unduly on the details and circumstances of their 
sin, lest our own minds become tainted. Tennyson writes of 
Geraint : 
‘There fell 

A horror on hin, lest his gentle wife, 

Through that great tenderness for Guinevere, 

Had suffered, or should suffer any taint 

In nature.’ 


24, 25. Doxology. 

To Him who can keep you from being tripped up by the 
temptations which now assail you, and from being defiled by the 
impurity that seeks to thrust itself upon you, and can bring you 
out of the present trouble and humiliation with exceeding joy 
into the presence of His glory; to the one God our Saviour, as 
there ever has been, even before all time, so may there be now, 
and unto all eternity, glory, majesty, dominion, and power, 
through Jesus Christ our Lord. Amen. 

The closing doxology of Rom, xvi. 25-27 also begins and ends, 
‘To him that is able to stablish you . . . to the only wise God, 
through Jesus Christ, to whom be the glory for ever. Amen.’ 

25. God our Saviour: a favourite phrase in the Pastoral 
Epistles, also in Luke i. 47. 

through Jesus Christ; either ‘our Saviour, through Jesus 


24 


25 





INDEX 


[The Numerals refer to the Pages. | 


Abbott on 2 Peter, 63. 

Abraham, 106, 161, 225. 

Acts and 1 Peter, 37. 

— — 2 Peter, 62. 

Acts of Peter, 53. 

Adeney on James, 23. 

—— I Peter, 43. 

— — 2 Peter, 68: 

Adversary, 120, 254. 

Advocate, 128, 294. 

Alford on 2 Peter, 67. 

Angels, 113, 123, 140, 194, 271, 
274, 332. 

Anointing the sick, 31, 110, 180. 

Antichrist, 81 f., 129, 136, 299, 
323. 

Antinomianism, 69, 82, 98, 
123 f., 140, 217, 270, 287. 

Asia, 112, 185. 

Assumption of Moses, 93, 334- 

Authorities, duty to, 115, 216. 


Babylon, 40, 44, 51, 120, 256. 

Backsliders, 124, 277. 
'Balaam, 124, 141, 276, 336. 

Baptism, 117, 134, 238, 315. 
_ Barnabas, Epistle of,on James,t7. 
_— on Enoch, 3309. 

Bartlet on James, 23. 

—— 1 Peter, 43. 

—— 2 Peter, 67. 

Bishop. See Overseer. 

Bithynia, 112, 185. 

Bleek on a Peter, 68. 

Books on the General Epistles, 


99. 

Brotherly love, 109, 114, 128, 
131, 133, 174, 202, 217, 262, 
296. 





Cain, 131, 141, 306, 336. 
Calvin on 2 Peter, 64. 
Canonicity of General Epistles, 


5. 
Cappadocia, 112, 185. 
Carthage, Council of, on 2 Peter, 


64. 

Catholic Epistle. See General 
Epistles. 

Cerinthus, 80, 323. 

Charity, 118, 246. 

Charles, R. H., 334. 

Chase on 2 Peter, 62. 

Christ, Atonement, 133. 

-— Example, 116 ff., 220 ff. 

— Incarnation, 132, 136, 310, 


322. 

— Messiahship, 129, 133, 3091, . 
314. 

— Names, 145. 

— Passion, 116, 134, a2ofi., 
315. 


— Sacrifice, 200. 

— Son of God, 312. 

— Spirit, 113, 132, 192. 

— Seealso Advocate, Resurrec- 
tion, and Second Coming. 

Christian, 1r9, 250. 

Clement of Alexandria, 39 n. 

— on Peter, 51f: 

— — 2 Peter, 63. 

— — 1 John, 75. 

— — 2 John, 85 f. 

eo ae Jude, 93- 

Clement of Rome, 16. 

— on Abraham, 162, 

— — James, 16. 

— — 1 Peter, 38. 

— — a Peter, 63, 


346 


Clementines, 19. 
- on James, 19. 
— — Peter, 50. 
Confession, 31, 110, 127, 180, 


293. 
Conscience, 115, 219. 
Conversation. See Manner of 
living. 
Core. See Korah. 
Corruption of early churches, 


3I. 
Cyprian on 2 Peter, 63. 


Daniel, rof. | 

Davidson, S., on 1 Peter, 43. 

Day of Judgement 70, 125, 
273, 282. 

Deissmann, 206, 260, 326. 

Demetrius, 91, 139, 328. 


Devil, 131, 254, 305 
Didaché. ‘See Teaching of the 
Twelve. 


Didymus on 2 Peter, 64, 66. 

Diognetus, Letter to, on James, 
1% 

Dionysius of Alexandria on the 
Johannine books, 74. 

— — Corinth on Peter, 5r. 

Diotrephes, 91, 138, 327. 

Dispersion, 112, 146, 184. 

Docetism, 75, 78, 82, 310. See 
also Gnosticism. 

Doctrine of Peter, 53. 

Domitian, 41. 

Doxology, 188, 248. 

Ecclesiasticus, 147, 153, 284, 
332. 

Elder, the. See John the Pres- 
byter. 

Elders, 54, 119, 251. 

Elect lady. See Kyria. 

Elijah, 110, 181. 

Endurance, duty of, 103, 
146, 177, 248. 

Enoch, Book of, 93, 98, 141, 
332 f., 338 f. 


Il9, 


THE GENERAL EPISTLES — 





Enoch, Book 
Slavonic of te Set pa thon 


2 
tans and 1 Peter, 35. 
Epictetus, 165. ~ ; 
Erasmus on 2 Peter, 64. 


Esdras II , 268.) 

Eusebius, 5. — 

— on Cano: 5. 

— — John th yee be leg 


— — ene ngeers 1p 


——I er 


== 2 Pater, 8 mi ibAl 
page 7 


; 
ved 
= = 9 John 90. : 
— — Jude, 
Extreme unction, at 10, 180. 
Faction ( 7 
Faith and ee bas} ma 159 


False t 122, 129, 132, 
136, 138, 140, 269 299; 399) 


Fellowship, 127, 291. 
Flesh, 176, 215. "9 


Gaius, 90, 138; 325. 
Galatia, 112, at ny 
Galatians rie 1 Peter, 35- 
Garvie, 165.) + 
General Epistles, title, gis 
—— importance, q 
— — canonicity, 5.5 | 
Gift (charisma), 247. 
Gnosticism, 15, 1B Bo, 82, 
323, 327. See also Docetism. 
a (emaieney ce 155) 


Gomorral 123; 149, 278/988-) 
Hadrian, 440-16 no 298 
Harnack on James, 23. 5 
— — 1 Peter, 36, ‘2 oe 
Sa Peter, 62, ult e 
ie Jude, 96. eee! 5 


ave 


7 






INDEX 


Harris, J. Rendel, 86. 
Hatch on 2 Peter, 63. 
Hebrews and James, 14. 
— — i Peter, ge. 

Hebrews, Gospel of the, 29. 
Hegesippus and James, 28, 
— — Jude, 97. 

Heraclitus, 279. 

Hermas, 16 f. 

— and James, 17, 148. 
— — I Peter, 38. 

— — 2 Peter, 63. 
Hippolytus and James, 18. 
— — 2 Peter, 63. 
Holtzmann on 1 Peter, 43. 
— — 2 Peter, 62. 

Holy (hagios), 113, 197. 
Hospitality, 138, 247, 326. 
Husbands, 54, 116, 222, 226. 


Ignatius and James, 17, 258. 

Inspiration, 70, 113, 122, 193, 
267. 

Irenzeus, 18. 

— on James, 18. 

— — 1 Peter, 39, 236f. 

— — 2 Peter, 63. 

-—— I John, 75. 

— — 2 John, 85. 


James, 24. 

— Proievangelium of, 29. 

— Liturgy of, 29. 

James, Epistle of— 

— addressed to, 24. 

— analysis, 30. 

— authorship, 20. 

— A, V., 103. 

— date, 13 ff. 

— occasion, 24. 

— parallels with Sermon on the 
_ Mount, 15. 

— — Romans, 14. 

— — Hebrews, 14. 

— —tI Pet. 15, 173, 254. See 
4 also Faith and works, and 
: Justification, 


: 


347 


James, Epistle of (continued) — 
— place of writing, 23. 

—R. V., 145. 

— significance, 31. 

Jerome on Peter, 51. 

— — 2 Peter, 57, 64. 

— — 1 John, 75. 

— — 2 John, 85. 

— — 3 John, 90. 

— — Jude, 94. 

Jesus, the Christ, 129, 133, 301, 


314. 

— Son of God, 133, 312. 

Johannine books compared, 
q1 ff. 

John the Presbyter, 87, 321, 325. 

John the Apostle, 78. 

John, First Epistle— 

— addressed to, 77. 

— analysis, 8r. 

— authorship, 76. 

—A.V., 127. 

— date, 76. 

— oceasion, 78. 

— place of writing, 77. 

— R. V., 290. 

— significance, 82. 

John, Second Epistle — 

— addressed to, 86. 

— analysis, 88, 

— author, 85. 

—A.V., 136. 

— date, 85, 

— occasion, 86. 

— parallels with Pastoral 
Epistles and 1 Peter, 84. 

— place of writing, 85. 

— R. V., 321. 

— significance, 88. 

John, Third Epistle— 

— addressed to, go. 

— analysis, 91. 

— authorship, go. 

—A.V., 138. 

— date, 90. 

— occasion, go. 

— place of writing, 90, 









348 THE GENERAL EPIS 


John, Third Epistle (con- 
tinued )— 

— R.V., 325. 

_ significance; 88. 

Josephus and 2 Peter, 63. 

Jude, 97. 

Jude, Epistle of— 

— addressed to, 96. 

— analysis, 98. ; 

— authorship, 94 f. 

—A.V., 140. 

— date, 94 f. 

— occasion, 96. 

— place of writing, 96. 

—R.V,, 329. 

— significance, 98. 

— tabular comparison with 2 
Peter, 58. 

Judgement. See Day of. 

Justification, 21, 106, 161. 

Justin Martyr, 223, 236. 


Kamphausen, ro. 

Kingdom (of God, &c.), 264. 

Knowledge, 70; 121, 126, 259, 
262. 

Korah, 141, 336. 

Kyria, 86, 136, 321. 


Lady. See Kyra. 

Law (of Liberty, &c.), 104 f., 
109, 142, 174. 

Liturgy of James, 29. 

Logia, 6. 

Lot, 123, 272. 

Love, 246. 

— ofthebrethren. See Brotherly 
love. 

Love-feast (agape), 275, 336. 

Luke and r Peter, 36. 

— — 2 Peter, 63. 

Luther on the Canon, 5. 

LXX, See Septuagint. 






P. pidge 
pas om ar "abet riya ‘ 0d 


Manner of living, 197- 
Mark, 41, 120, 256. 


— Gospel of, 52. — — 2 John, 84 


INDEX 


Paul, 4o. 

Pauland James, 
works, 

Pauline Epistles, 70, 126, 287. 

Persecution, 45, 105, 117, 119. 

Peshitto. See Syriac. 

Peter, 46. 

— Acts of, Gospel according to, 
Doctrine or Preaching of, 
Revelation of, 53. 

Peter, First Epistle— 

— addressed to, 44. 

— analysis, 53. 

— authorship, 43, 254. 

— A. V., 112. 

— date, 43, 249, 252. 

— occasion, 45. 

— parallels with Luke, 36, 228. 

— — Acts, 37. 

— — Romans, 33, 210, 228. 

— — Galatians and Ephesians, 
34. 

— — 1 Timothy, 224. 

— — Titus, 35. 

— — Hebrews, 32. 

— — James, 15, 173. 

— — 2 John, 84. 

— — pagan inscriptions, 206, 
260. 

— place of writing, 44. 

—R. V., 183. 

— significance, 53. 

Peter, Second Epistle-- 

— addressed to, 68. 

— analysis, 7o. 

— authorship, 64 ff. 

— A. V,, tat. 

— date, 67. 

— occasion, 68, 

— parallels with Acts and Pas- 
torals, 62. 

—— 1 Peter, 56. 

— — tabular comparison with 
Jude, 58. 

Philo and Abraham, 162. 

— — 2 Peter, 63. 

Pliny, 44. 


See Faith and 


349 


Polycarp on James, 17 

— — 1 Peter, 38. 

—— 1 John, 74. 

— — Martyrdom of, 330. 

Pontus, rr2, 184. 

Praise, 110, 179. 

Prayer, 82, tro, 134 f., 179. 

Preaching of Peter, 53. 

Prophets and prophecy, 113, 
T92, 267. See also False 
teachers. 

Protevangelium of James, 20. 

Psalms of Solomon, 252. 

Quotation from unknown 

source, 108, 172. 


Rahab, 106, 162 f. 

RamSay on Peter, 52. 

—— 1 Peter, 41, 43. 

— — 2 Peter, 68. 

Reasonable (logikos), 33, 114, 
205; 

Religion (¢hreské7a), 105; 155. 

Respect of persons, 31, 105, 
156. 

Resurrection, 112, 118,189, 233. 

Revelationand Epistles of John, 
71 ff. 

— of Peter, 53. 

Rich and poor, 105, 109, 156, 
1756 

Romans and James, 14. 

— — 1 Peter, 33, 210, 228. 


Sacrifice, 114, 208. 
Saints, 140, 331. 
Salmon on James, 23. 
— — 1 Peter, 43. 
— — 2 Peter, 62f., 66f. 
=e Jude, 95. 
Salutation, 183, 187. 
Salvation, 113, 192. 
Sanctification, 112, 186, 
Sarah, 116, 225, 
Second Coming, 54, 70, 110 
125, 176, 265, 281. 





350 THE GENERAL EF 


Secular authorities. See Au- 
thorities. 

Sensual (psuchike), 108, 169, 341. 

Septuagint, 4o. 

Sermon on the Mount and 
Jamas, 15, 31, 228. 

Shepherd of Hermas. See Her- 
mas, 

Silvanus, 44, 120, 255. 

Sin, universal, 127. 

— unto death, 83, 135, 318. 

Slaves, 54, 115, 218. 

Sodom, 123, 140, 272, 333. 

. Sonship, tokens of, 132 f. 
Soul ( psuche), 215. 

Spirit, 130, 275, goa. 

Spirits in prison, 117, 234. 

Sprinkling, 112, ‘87, 

Symeon, 257. ' 

Syriac on James, 18. 


— —1 Peter, go. 
— — 2 Peter, 63. 
— — 1 John, 75. 


Targum of Onkelos, 238. 

Teaching of the Twelve, 6, 309, 
326, 337- 

— — on James, 17. 

— — 1 Peter, 38 

—— 2 John, 8s. 





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